Verses 1-12. For an account of the resurrection of Christ,
See Barnes Notes on Matthew 27.
{a} "first day of week" Matthew 28:1; Mark 16:1; Luke 24:1
Verse 2. No notes from Barnes on this verse.
{b} "other disciple" John 13:23; 19:26; 21:7,24
Verse 3. No notes from Barnes on this verse.
{c} "Peter" Luke 24:12
Verse 4. No notes from Barnes on this verse.
{d} "did outrun" Luke 13:30
Verse 5. No notes from Barnes on this verse.
{e} "the linen clothes" John 19:40
Verse 6. No notes from Barnes on this verse.
Verse 7. No notes from Barnes on this verse.
{f} "napkin" John 11:44
Verse 8. No notes from Barnes on this verse.
Verse 9. The scripture. See Luke 24:26,46. The sense or meaning
of the various predictions that foretold his death, as, for example,
Psalms 2:7, compare Acts 13:33; Psalms 16:9,10, compare
Acts 2:25-32; Psalms 110:1 compare Acts 2:34,35.
{g} "the scripture" Psalms 16:10; Acts 2:25-31; 13:34,35
Verse 10. No notes from Barnes on this verse.
Verse 11. No notes from Barnes on this verse.
{h} "and looked" Mark 16:5
Verse 12. No notes from Barnes on this verse.
Verse 13. They have taken away. That is, the disciples or friends of
Jesus who had laid him there. Perhaps it was understood that the body
was deposited there only to remain over the Sabbath, with an intention
then of removing it to some other place of burial. Hence they hastened
early in the morning to make preparation, and Mary supposed they had
arrived before her and had taken him away.
Verse 14. Knew not that it was Jesus. She was not expecting to see him.
It was yet also twilight, and she could not see distinctly.
{i} "saw Jesus standing" Matthew 28:9; Mark 16:9
{k} "knew not that" Luke 24:16,31; John 21:4
Verse 15. No notes from Barnes on this verse.
{l} "and I will take him away" Song of Solomon 3:2
Verse 16. Jesus saith unto her, Mary. This was spoken, doubtless, in
a tone of voice that at once recalled him to her recollection.
Rabboni. This is a Hebrew word denoting, literally,my great
master. It was one of the titles given to Jewish teachers. This title
was given under three forms: (a) Rab, or master--the lowest degree
of honour. (b) Rabbi, my master--a title of higher dignity.
(c) Rabboni, my great master --the most honourable of all. This
title, among the Jews, was only given to seven persons, all persons of
great eminence. As given by Mary to the Saviour, it was at once an
expression of her joy, and an acknowledgment of him as her Lord and
Master. It is not improbable that she, filled with joy, was about to
cast herself at his feet.
{m} "Mary" Isaiah 43:1; John 10:3
Verse 17. Touch me not, &c. This passage has given rise to a variety
of interpretations. Jesus required Thomas to touch him (John 20:27),
and it has been difficult to ascertain why he forbade this
now to Mary. The reason why he directed Thomas to do this was, that he
doubted whether he had been restored to life. Mary did not doubt
that. The reason why he forbade her to touch him now is to be sought
in the circumstances of the case. Mary, filled with joy and gratitude,
was about to prostrate herself at his feet, disposed to remain with
him, and offer him there her homage as her risen Lord. This is probably
included in the word touch in this place; and the language of Jesus
may mean this: "Do not approach me now for this purpose. Do not
delay here. Other opportunities will yet be afforded to see me. I
have not yet ascended-- that is, I am not about to ascend
immediately, but shall remain yet on earth to afford opportunity to
my disciples to enjoy my presence." From Matthew 28:9, it appears
that the women, when they met Jesus, held him by the feet and
worshipped him. This species of adoration it was probably the
intention of Mary to offer, and this, at that time, Jesus forbade,
and directed her to go at once and give his disciples notice that he had
risen.
My brethren. See John 15:15.
My Father and your Father, &c. Nothing was better fitted to afford
them consolation than this assurance that his God was theirs,
and that, though he had been slain, they were still indissolubly united
in attachment to the same Father and God.
{o} "my brethren" Psalms 22:22; Romans 8:29; Hebrews 2:11
{p} "I ascend" John 16:28
{q} "your Father" Romans 8:14,15; 2 Corinthians 6:18; Galatians 3:26; 4:6,7
{r} "my God" Ephesians 1:17
{s} "your God" Genesis 17:7,8; Psalms 43:4,5; 48:14; Isaiah 41:10; Jeremiah 31:33
Ezekiel 36:28; Zechariah 13:9; Hebrews 11:16; Revelation 21:3
Verse 18. No notes from Barnes on this verse.
{t} "Mary Magdalene" Matthew 28:10
Verse 19. The same day at evening. On the first day of the week, the
day of the resurrection of Christ.
When the doors were shut. This does not mean that the doors were
fastened, though that might have been the case, but only that they
were closed. Jesus had been taken from them, and it was natural that they
should apprehend that the Jews would next attempt to wreak their
vengeance on his followers. Hence they met in the evening, and with
closed doors, lest the Jews should bring against them the same charge
of sedition that they had against the Lord Jesus. It is not certainly
said what was the object of their assembling, but it is not
unreasonable to suppose that it was to talk over the events which had
just occurred, to deliberate about their condition, and to engage in
acts of worship. Their minds were doubtless much agitated. They had
seen their Master taken away and put to death; but a part of their
number also had affirmed that they had seen him alive. In this state of
things they naturally came together in a time and place of safety. It
was not uncommon for the early Christians to hold their meetings for
worship in the night. In times of persecution they were forbidden to
assemble during the day, and hence they were compelled to meet in the
night. Pliny the younger, writing to Trajan, the Roman emperor, and
giving an account of Christians, says that "they were wont to meet
together on a stated day before it was light, and sing among themselves
alternately a hymn to Christ as God." True Christians will love to
meet together for worship. Nothing will prevent this; and one of the
evidences of piety is a desire to assemble to hear the Word of God, and
to offer to him prayer and praise. It is worthy of remark that this is
the first assembly that was convened for worship on the Lord's day,
and in that assembly Jesus was present. Since that time, the day has
been observed in the church as the Christian Sabbath, particularly to
commemorate the resurrection of Christ.
Came Jesus, &c. There is no evidence that he came into their
assembly in any miraculous manner. For anything that appears to the
contrary, Jesus entered in the usual way and manner, though his
sudden appearance alarmed them.
Peace be unto you. The sudden manner of his appearance, and the
fact that most of them had not before seen him since his resurrection,
tended to alarm them. Hence he addressed them in the usual form of
salutation to allay their fears, and to assure them that it was their
own Saviour and Friend.
{u} "The same day at evening" Mark 16:14; Luke 24:36; 1 Corinthians 15:5
Verse 20. He showed unto them his hands, &c. In this manner he gave
them indubitable proofs of his identity. He showed them that he was
the same Being who had suffered; that he had truly risen from the
dead, and had come forth with the same body. That body had not yet put
on its glorified form. It was necessary first to establish the proof
of his resurrection, and that could be done only by his appearing as
he was when he died.
{v} "Then were his disciples" John 16:22
Verse 21. As my Father hath sent me. As God sent me to preach, to be
persecuted, and to suffer; to make known his will, and to offer
pardon to men, so I send you. This is the design and the extent of the
commission of the ministers of the Lord Jesus. He is their model; and
they will be successful only as they study HIS character and imitate
his example. This commission he proceeds to confirm by endowing them
all with the gift of the Holy Ghost.
{w} "Peace be unto you" John 14:27
{x} "so send I you" Matthew 28:19; John 17:18; 2 Timothy 2:2; Hebrews 3:1
Verse 22. He breathed on them. It was customary for the prophets to
use some significant act to represent the nature of their message.
See Jeremiah chapters 13 and 18, etc. In this case the act of
breathing was used to represent the nature of the influence that
would come upon them, and the source of that influence. When
man was created, God breathed into him the breath of life,
Genesis 2:7. The word rendered spirit in the Scriptures denotes
wind, air, breath, as well as Spirit. Hence the operations of the
Holy Spirit are compared to the wind, John 3:8; Acts 2:2.
Receive ye the Holy Ghost. His breathing on them was a certain
sign or pledge that they would be endowed with the influences of the
Holy Spirit. Comp. Acts 1:4, John chapter 2.
{y} "Receive ye" Acts 2:4,33
Verse 23. Whose soever sins, &c. See Barnes "Matthew 16:19"
See Barnes "Matthew 18:18". It is worthy of remark here that Jesus confers
the same power on all the apostles. He gives to no one of them any
peculiar authority. If Peter, as the Papists pretend, had been
appointed to any peculiar authority, it is wonderful that the Saviour
did not here hint at any such pre-eminence. This passage conclusively
proves that they were invested with equal power in organizing and
governing the church. The authority which he had given Peter to preach
the gospel first to the Jews and the Gentiles, does not militate
against this. See Barnes "Matthew 16:18", See Barnes "Matthew 16:19".
This authority given them was full proof that they were inspired. The
meaning of the passage is not that man can forgive sins--that belongs
only to God (Isaiah 43:23), but that they should be inspired; that
in founding the church, and in declaring the will of God, they should be
taught by the Holy Ghost to declare on what terms, to what characters,
and to what temper of mind God would extend forgiveness of sins. It
was not authority to forgive individuals, but to establish in all
the churches the terms and conditions on which men might be
pardoned, with a promise that God would confirm all that they
taught; that all might have assurance of forgiveness who would comply
with those terms; and that those who did not comply should not be
forgiven, but that their sins should be retained. This commission is
as far as possible from the authority which the Roman Catholic
claims of remitting sin and of pronouncing pardon.
{z} "Whose soever" Matthew 16:19; 18:18
Verse 24. No Barnes text on this verse.
{a} "Thomas" John 11:16
Verse 25. Except I shall see, &c. It is not known what was the ground
of the incredulity of Thomas. It is probable, however, that it was,
in part, at least, the effect of deep grief, and of that despondency
which fills the mind when a long-cherished hope is taken away. In such
a case it requires proof of uncommon clearness and strength to over-
come the despondency, and to convince us that we may obtain the object
of our desires. Thomas has been much blamed by expositors, but he asked
only for proof that would be satisfactory in his circumstances. The
testimony of ten disciples should have been indeed sufficient,
but an opportunity was thus given to the Saviour to convince the last of
them of the truth of his resurrection. This incident shows, what all the
conduct of the apostles proves, that they had not conspired together
to impose on the world. Even they were slow to believe, and one of them
refused to rely even on the testimony of ten of his brethren. How
unlike this to the conduct of men who agree to impose a story on
mankind! Many are like Thomas. Many now are unwilling to believe
because they do not see the Lord Jesus, and with just as little reason
as Thomas had. The testimony of those eleven men--including
Thomas-- who saw him alive after he was crucified; who were willing
to lay down their lives to attest that they had seen him alive; who had
nothing to gain by imposture, and whose conduct was removed as far as
possible from the appearance of imposture, should be regarded as
ample proof of the fact that he rose from the dead.
{b} "But he said unto them" Psalms 78:11,32
Verse 26. And after eight days again. That is, on the return of the
first day of the week. From this it appears that they thus early set
apart this day for assembling together, and Jesus countenanced it by
appearing twice with them. It was natural that the apostles should
observe this day, but not probable that they would do it without the
sanction of the Lord Jesus. His repeated presence gave such a
sanction, and the historical fact is indisputable that from this time
this day was observed as the Christian Sabbath. See Acts 20:7;
1 Corinthians 16:2; Revelation 1:10.
{c} "Peace be unto you" Isaiah 26:12
Verse 27. No Barnes text on this verse.
{d} "hand" 1 John 1:1
{e} "be not faithless" 1 Timothy 1:14
Verse 28. My Lord and my God. In this passage the name God is
expressly given to Christ, in his own presence and by one of his own
apostles. This declaration has been considered as a clear proof of the
divinity of Christ, for the following reasons:
1st. There is no evidence that this was a mere expression, as some have
supposed, of surprise or astonishment.
2nd. The language was addressed to Jesus himself--
"Thomas-- said UNTO HIM."
3rd. The Saviour did not reprove him or check him as using any
improper language. If he had not been divine, it is impossible to
reconcile it with his honesty that he did not rebuke the disciple.
No pious man would have allowed such language to be ad dressed to
him. Comp. Acts 14:13-15; Revelation 22:8,9.
4th. The Saviour proceeds immediately to commend Thomas for
believing; but what was the evidence of his believing? It was this
declaration, and this only. If this was a mere exclamation of
surprise, what proof was it that Thomas believed? Before this he
doubted. Now he believed, and gave utterance to his belief, that
Jesus was his Lord and his God.
5th. If this was not the meaning of Thomas, then his exclamation was a
mere act of profaneness, and the Saviour would not have commended him
for taking the name of the Lord his God in vain. The passage proves,
therefore, that it is proper to apply to Christ the name Lord and
GOD, and thus accords with what John affirmed in John 1:1, and
which is established throughout this gospel.
{f} "My Lord and my God." Psalms 118:28; John 5:23; 1 Timothy 3:16
Verse 29. Because thou hast seen me. Because you have looked upon my
body, and seen the proofs that I am the same Saviour that was
crucified. Jesus here approves the faith of Thomas, but more highly
commends the faith of those who should believe without having seen.
Blessed. Happy, or worthy of the divine approbation. The word has
here the force of the comparative degree, signifying that they would be
in some respects more blessed than Thomas. They would evince higher
faith.
That have not seen, &c. Those who should be convinced by the
testimony of the apostles, and by the influences of the Spirit. They
would evince stronger faith. All faith is of things not seen;
and God blesses those most who most implicitly rely on his word.
{g} "blessed are they" 1 Peter 1:8
Verse 30. Other signs. Other miracles. Many were recorded by the
other evangelists, and many which he performed were never recorded.
John 21:25,
{h} "And many other signs" John 21:25
Verse 31. These are written. Those recorded in this gospel.
That ye might believe, &c. This is a clue to the design which John
had in view in writing this gospel. The whole scope or end
of the book is to accomplish two objects:
1st. To prove that Jesus was the Messiah; and,
2nd. That they who looked at the proof might be convinced and have
eternal life. This design is kept in view throughout the book. The
miracles, facts, arguments, instructions, and conversations of our Lord
all tend to this. This point had not been kept in view so directly by
either of the other evangelists, and it was reserved for the last of
the apostles to collect those arguments, and make out a connected
demonstration that Jesus was the Messiah. If this design of John is
kept steadily in view, it will throw much light on the book, and the
argument is unanswerable, framed after the strictest rules of
reasoning, infinitely beyond the skill of man, and having throughout
the clearest evidence of demonstration.
{i} "But these are written" Luke 1:4
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