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النشر الإلكتروني

Mary Magdalene

CHAPTER XX.

goes to the sepulchre. and he knoweth that he saith true: that ye might believe. I to Jesus by night, and brought a mixture of myrrh and aloes, 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.

37 And again another scripture saith, They shall look on
him whom they pierced.

38 And after this, Joseph of Arimathea, being a disciple of
Jesus, but secretly for fear of the Jews, besought Pilate that
he might take away the body of Jesus: and Pilate gave him
leave. He came therefore, and took the body of Jesus.
39 And there came also Nicodemus, which at the first came
fFzodua 12 4. Numbers 9. 12. Psalm 34. 20.-g Psalm 22. 16, 17. Zech. 12. 10.
Rev. 1.7

about a hundred pound weight.

40 Then took they the body of Jesus, and I wound it in linen clothes with the spices, as the manner of the Jews is to bury.

41 Now in the place where he was crucified, there was a garden: and in the garden a new sepulchre, wherein was never man yet laid.

42 There laid they Jesus therefore, because of the Jews' preparation day; for the sepulchre was nigh at hand.

h Matt. 27. 57. Mark 15. 42 Luke 28. 50-i Ch. 9. 22. & 12. 42.—k Ch. 3. 1, 2. & 7.50-1 Acts 5. 6.-m Isa. 53. 9.-n Ver. 31.

in the 35th and 36th verses, wishes to call the attention of the Jews to this point, in order to show them that this Jesus was the true Messiah, who was typified by the rock in the wilder-rich man was his tomb. See Lowth on Isa. liii. 9. Every thing ness. He knoweth that he saith true, that ye might believe. 35. He that saw it] Most probably John himself, who must have been pretty near the cross, to have been able to distinguish between the blood and the water, as they issued from the side of our blessed Lord.

1. In the burial of our Lord, a remarkable prophecy was ful filled: His death was appointed with the wicked, and with a attending his mock trial, his passion, his death, his burial, &c. afforded the fullest proof of his innocence. In still con tinuing to reject him, the Jews seem to have exceeded the ordinary bounds of incredulity, and callousness of heart. One might imagine, that a candid attention to the Gospel facts collated with those passages in the law, and in the prophets, which they acknowledge to speak of the Messiah, would be sufficient to furnish them with the utmost evidence and fullest conviction, that he is the Christ, and that they are to expect none other. But where people once make a covenant with unbelief, argument, reason, demonstration, and miracles themselves, fail to convince them. As their conviction through this obstinacy, is rendered impossible, it belongs to God's justice to confound them. At present they have scarcely any correct knowledge of the true God, and while they continue to reject the genuine faith, they are capable of crediting the most de

And he knoweth] This appears to be an appeal to the Lord Jesus, for the truth of the testimony which he had now delivered. But why such a solemn appeal, unless there was something miraculous in this matter? It might appear to him necessary, 1. Because the other evangelists had not noticed it. 2. Because it contained the most decisive proof of the death of Christ. As a wound such as this was, could not have been inflicted (though other causes had been wanting) without occasioning the death of the person: and on his dy ing for men, depended the salvation of the world. And, 3. Because two important prophecies were fulfilled by this very circumstance, both of which designated more particular-grading absurdities. ly the person of the Messiah. A bone of him shall not be broken, Exod. xii. 46. Numb. ix. 12. Psa. xxxiv. 20. They will wook upon him whom they pierced, Zech. xii. 10. Psa. xxii. 16. 38. Joseph of Arimathea) See on Matt. xxvii. 57-60. and particularly Mark xv. 42, 43.

39. Nicodemus] See on chap. iii. 1, &c.

Myrrh and aloes] Which drugs were used to preserve bodies from putrefaction. Calmet says, that the aloes mentioned here, is a liquor, which runs from an aromatic tree; and is widely different from that called aloes among us.

2. The Holy Sepulchre, or what has long passed for the burial place of our Lord, is now no more! On the following information, the reader may depend: "On the night of October 11, 1808, the church of the Holy Sepulchre was discovered to be on fire; and between five and six in the morning, the burning cupola, with all the melting and boiling lead upon it, fell in. The excessive heat which proceeded from this immense mass of liquid fire, caused not only the marble columns which supported the gallery, to burst, but likewise the marble floor of the church, together with the pilasters and images in Some have objected, that a hundred pounds weight of myrrh bas relief, that decorated the chapel, containing the Holy Se and aloes, was enough to embalm two hundred dead bodies: pulchre, situated in the centre of the church. Shortly after, and instead of ixarov, a hundred, some critics have proposed the massive columns which supported the gallery, fell down, to read ixarepov, a mixture of myrrh and aloes, of about a together with the whole of the walls. Thus has perished the pound EACH. See Bowyer's Conjectures. But it may be ob- famous church raised by the Empress Helena, fourteen hun. served, that great quantities of spices were used for embalm- dred years ago, over the place where the body of our blessed ing dead bodies, when they intended to show peculiar marks Lord was supposed to have been deposited, while he lay under of respect to the deceased. A great quantity was used at the the power of death. And thus has perished, an engine of su funeral of Aristobulus: and it is said that five hundred ser- perstition, fraud, and imposture. To the most sinful purposes vants bearing aromatics, attended the funeral of Herod: see has this Holy Sepulchre been abused. The Greeks and ArmeJosephus, Ant. b. xv. c. 3. s. 4. and b. xvii. c. 8. s. 3. and four-nians have pretended, that on every Easter exe, fire descends score pounds of spices were used at the funeral of R. Gama- from heaven, and kindles all the lamps and candles in the liel the elder. See Wetstein in loco. place; and immense crowds of pilgrims frequent this place, on these occasions, in order to witness this ceremony, to light a taper at this sacred flame, and with these candles, to singe and daub pieces of linen, which are afterward to serve for winding sheets; for, says Mr. Maundrell, who was present, April 3d, 1697, and witnessed the whole of this absurd and abominable ceremony, 'it is the opinion of these poor people, that if they can but have the happiness to be buried in a shroud, smutted with this celestial fire, it will certainly secure them from the flames of hell.'"

40. Wound it in linen] See on chap. xi. 34.

41. There was a garden] It was an ancient custom for particular families to have burying places in their gardens. See 2 Kings xxi. 18, 26.

New sepulchre] See on Matt. xxvii. 60.

42. Because of the Jews' preparation] From this it may be conjectured, that they had designed to have put him in a more magnificent tomb; or, that they intended to make one expressly for himself, after the pass-over; or, that they had designed to have put him somewhere else, but could not do it for lack of time; and that they put him here, because the tomb was nigh. It appears plainly from embalming, &c. that none of these persons had any hope of the resurrection of Christ. They considered him as a great and eminent prophet, and treated him as such.

See the whole of his circumstantial account of this imposture, and the ridiculous and abominable ceremonies with which it is accompanied, in his Journey from Aleppo to Jerusalem, edit. 5th. pp. 94-97. and let the reader thank God, that he is not degraded with a superstition, that renders the grace of the Gospel of none effect." CHAPTER XX.

Mary Magdalene coming early to the sepulchre, finds it empty, and runs and tells Peter, 1, 2. Peter and John run to the tomb, and find all as Mary had reported, 3-10. Mary sees a vision of angels in the tomb, 11-13. Jesus himself ap pears to her, and sends her with a message to the disciples, 14-18. He appears to the disciples, gives the fullest proof of the reality of his resurrection, and communicates to them a measure of the Holy Spirit, 19-23. The determined incredu lity of Thomas, 24, 25. Eight days after, Jesus appears again to the disciples, Thomas being present, to whom he gives the proofs he had desired, 26, 27. Thomas is convinced, and makes a noble confession, 28. Our Lord's reflections on his case, 29. Various signs done by Christ, not circumstantially related, 30. Why others are recorded, 31. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.]

THE

HEfirst day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

2 Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid himn

3 Peter therefore went forth, and that other disciple, and came to the sepulchre.

• Mut S. 1. Mark 16 1. Luke 24. 1-b Chap. 13. 23. & 19.26. & 21.7. 20, 24. NOTES-All that John relates concerning the resurrection of our Lord, he has collected partly from the account given by Mary Magdalene, and partly from his own observations. From Mary he derived the information given ver. 1, 2. and from ver. 11-18. From his own actual knowledge, what he relates ver.

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3-10, 19-29. and the whole of chap. xxi. It is supposed that he details the account given by Mary, without altering any circumstance, and without either addition or retrenchment. See Rosenmuller.

Verse 1.-The first day of the week] On what we call Sun

Mary sees a vision of angels at the

ST. JOHN.

sepulchre.

Jesus appears to her 8 Then went in also that other disciple, which came first to | to him, Sir, if thou have borne him hence, tell me where thou the sepulchre, and he saw, and believed.

9 For as yet they knew not the f scripture, that he must rise again from the dead.

10 Then the disciples went away again unto their own home.

11 But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, 12 And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13 And they say unto her, Woman, why weepest thou? She aith unto them, Because they have taken away my Lord, and know not where they have laid him.

14 And when she had said thus, she turned herself back, and saw Jesus standing, and i knew not that it was Jesus.

15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unf Pea. 16. 10. Acts 25-31. & 13. 34, 5-g Mark 16. 5-b Matt, 18.9. Mark 16. 9.- Luke 24.16, 31. Ch. 21.4.--k Isa 22. 22 Mail. 28. 10. Rom. 8. 9. Heb 2. 11.

hast laid him, and I will take him away.

16 Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

17 Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto thein, ascend unto my Father, and your Father; and to my God, and your God.

18 Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. 19 Then the sainc day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

20 And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

Ch. 16. 24-m Eph. 1. 17.-n Matt. 28. 10. Luke 24. 10-o Mark 16. 14. Luke 24, 36. 1 Cor. 15. 5.-p Ch 16, 22.

14. She turned herself back] Or, eorpaón els ta omiow, she itas turned back, i. e. to go again with the other women to Jerusalem, who had already departed: but she had not as yet gone so far as to be out of the garden.

day morning, the morning after the Jewish Sabbath. As Christ had been buried in haste, these holy women had brought perfumes, Mark xvi. 1. Luke xxiv. 1. to embalm him afresh; and in a more complete manner than it could have been done by Joseph and Nicodemus. John only mentions Mary of Magdala, Knew not that it was Jesus.] John has here omitted what because he appears to wish to give a more detailed history of the angels said to the women, about Christ's being risen: proher conduct, than of any of the rest: but the other evangelists bably because it was so particularly related by the other evanspeak of three persons who went together to the tomb, viz.gelists; Matt. xxviii. 57. Mark xvi. 6, 7. Luke xxiv. 5, 6, 7 Mary of Magdala, Mary the mother of Jaines, and Salome: Mary was so absorbed in grief, that she paid but little attenMatt. xxviii. I. Mark xvi. 1. tion to the person of our Lord, and therefore did not at first discern it to be him: nor could she imagine such an appear ance possible, as she had no conception of his resurrection from the dead. She was therefore every way unprepared to recognize the person of our Lord.

2. Then she runneth] This was after the women had seen the angels, who said he was risen from the dead, Luke xxiv. 4. She told not only Peter and John, but the other apostles also, Matt. xxviii. 8. but only the two disciples above mentioned, went to the tomb to see whether what she had said was true. They have taken away the Lord] She mentions nothing of what the angels had said, in her hurry and confusion: she speaks things only by halves: and probably the vision of an gels might have appeared to her only as an illusion of her own tancy; and not to be any further regarded.

4. Outrun Peter] Not because he had a greater desire to see into the truth of these things; but because he was younger, and lighter of foot.

5. Went he not in.] Why? Because he was fully satisfied that the body was not there. But why did he not seize upon the linen clothes, and keep them as a inost precious relic? Because he had too much religion and too much sense; and the time of superstition and nonsense was not yet arrived, in which, bits of rotten wood, rags of rotten cloth, decayed bones, (to whom originally belonging no one knows,) and bramble bushes, should become objects of religious adoration.

6. Seeth the linen clothes lie] Sewpci, from Isaspat, to behold, and opaw, to see-to look steadily at any thing, so as to discover what it is, and to be satisfied with viewing it.

7. Wrapped together in a place by itself. The providence of God ordered these very little matters so, that they became the fullest proofs against the lie of the chief priests, that the body had been stolen away by the disciples. If the body had been stolen away, those who took it would not have stopped to strip the clothes from it; and to wrap them up, aud lay them by in separate places.

8. That other disciple] John.

Sate] That the body was not there.

And believed.] That it had been taken away, as Mary had said: but he did not believe that he was risen from the dead. See what follows.

9. They knew not the scripture] Viz. Psa. xvi. 9, 10. Thou will not leave my soul in hell- a my ski lo taazob naphshi l'sheol--For thou wilt not abandon my life to the grave, nor suffer thy Holy One to see corruption. It was certainly a reproach to the disciples, that that they had not understood this prophecy, when our Lord had given them often the most direct information concerning it. Christ had referred to the history of Jonah, Matt. xii. 40. which was at once the type and the proof of his own resurrection. How ever, this ingenuous confession of John, in a matter so dis honourable to himself, is a full proof of his sincerity, and of

the truth of his narration.

15. Supposing him to be the gardener] Krovpos, the inspector or overseer of the garden, from «nos, a garden, and ovens, an inspector--the person who had the charge of the workinen, and the care of the produce of the garden; and who rendered account to the owner.

And I will take him away] How true is the proverb, Love feels no load. Jesus was in the prime of life when he was crucified, and had a hundred pounds' weight of spices added to his body; and yet Mary thinks of nothing less than carry. ing him away with her, if she can but find where he is laid! 16. Mary] This word was no doubt spoken with oncourmon emphasis: and the usual sound of Christ's voice accompanied it, so as inmediately to prove that it must be Jesus. What transports of joy must have filled this woman's heart! Let it be reinarked, that Mary Magdalene sought Jesus more fervently, and continued more affectionately attached to him, than any of the rest; therefore to her first, Jesus is pleased to show himself; and she is made the first herald of the Gospel of a risen Saviour.

After Mary's exclamation of Rabboni, and its interpretation by the evangelist, one MS., the latter Syriac, Syriac Hieros. and three copies of the Itala, add, kai яpooɛdpaper, abao Oa avrov, And she ran to embrace, or cling to him. Then our Lord's words come in with the reason for them.

17. Touch me not] Mn pov άrov, cling not to me. Anтoual has this sense in Job xxxi. 7. where the Septuagint use it for the Hebrew par dabak, which signifies to cleave, cling, stick, or be glued to. From Matt. xxviii. 9. it appears that some of the women held him by the feet, and worshipped him. This probably Mary did; and our Lord seems to have spoken to her to this effect: "Spend no longer time with me now: I am not going immediately to heaven-you will have several opportunities of seeing me again: but go and tell my disciples, that I am, by and by, to ascend to my Father and God, who is your Father and God also. Therefore, let them take courage."

18. Told the disciples-that he had spoken these things] St. Mark says, chap. xvi. 11. that the afflicted apostles could not believe what she had said. They seem to have consider. ed it as an effect of her troubled imagination.

19. The doors were shut-for fear of the Jews] We do not find that the Jews designed to molest the disciples: that word of authority which Christ spoke, chap. xviii. 8. Let these go away-had prevented the Jews from offering them any inju ry; but as they had proceeded so far as to put Christ to death, the faith of the disciples not being very strong, they were led to think that they should be the next victims if found. Soine

10. Unto their own home] Either to their own houses, if they still had any; or to those of their friends, or to those where they had a hired lodging, and where they inet together for re-think, therefore, that they had the doors not only shut but ligious purposes. See ver. 19

11. But Mary stood without] She remained some time after Peter and John had returned to their own homes.

12. Seeth two angels] See on ver. 6. She knew these to be angels by their white and glistering robes. Matthew and Mark mention but one angel-probably that one only that spoke,

verse 13.

One at the head, and the other at the feet] So were the che rubim placed at each end of the mercy-seat: Exod. xxv. 18, 19. Lightfoot.

13. They have taken away my Lord] It was conjectured on chap. xix. 42. that the body of our Lord was only put here for the time being, that after the Sabbath they might carry it to a more proper place-Mary seems to refer to this: They have taken away my Lord, and I know not where they have laid him. This reinoval she probably attributed to some of our Lord's disciples, or to some of his friends.

The

barricadoed: nevertheless, Jesus came in, the doors being shut, i. e. while they continued shut. But how? By his al mighty power: and further we know not. Yet it is quite pos sible, that no miraculous influence is here intended. doors might be shut for fear of the Jews; and Jesus might open them, and enter in the ordinary way. Where there is no need for a miracle, a miracle is never wrought. See on ver. 30. The evangelist has omitted the appearing of our Lord to the other women who came from the tomb, Matt xxviii. 9. and that to the two disciples who were going to Emmaus, Luke xxiv. 13, &c. which all happened in the course of this same day.

Peace be unto you.] His usual salutation and benediction. May every blessing of heaven and earth which you need be granted unto you!

20. He showed unto them his hands and his side) So it ap pears that his body bore the mark of the nails and the spear

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21 Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

22 And when he had said this, he breathed on them, and saith
unto them, Receive ye the Holy Ghost:

23 Whose soever sins ye remit, they are remitted unto them;
and whose soever sins ye retain, they are retained.
241 But Thomas, one of the twelve, called Didymus, was
not with them when Jesus came.

25 The other disciples therefore said unto him. We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. 26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being Mat 1815 Ch 17.18, 19. Heb 3.1 2 Tim. 2 2-r Matt, 16, 19, & 18. 18.Ch.11.16 Pen 78 41. Ch. 19 34.

and these marks were preserved, that the disciples might be the more fully convinced of the reality of his resurrection. 21. Even so send I you.] As I was sent to proclaim the truth of the Most High, and to convert sinners to God; I send you for the very same purpose; clothed with the very same authority, and influenced by the very same Spirit.

22. He breathed on them] Intimating by this, that they were to be made new men, in order to be properly qualified for the work to which he had called them; for in this breathing he evidently alluded to the first creation of man, when God breathed into him the breath of lives, and he became a living soul: the breath or Spirit of God, (□bruach | Elohim) being the grand principle and cause of his spiritual and divine life.

of the resurrection.

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u Luke 24 30. 1 John 11-v 2 Cor. 5.7. 1 Pet. 1.8-w Ch.21.25-x Luke 1.4.y Ch.3.15, 16, & 5.24. 1 Pet. 1.9.

meeting-a disciple is found out of his place, who might have been there; and he is not only not blessed, but his heart gets hardened and darkened through the deceitfulness of sin. It was through God's mere mercy that ever Thomas had an. other opportunity of being convinced of his error. Reader! take warning.

26. After eight days] It seems likely that this was precisely on that day se'nnight, on which Christ had appeared to them before-and from this we may learn that this was the weekly meeting of the apostles; and though Thomas was not found at the former meeting, he was determined not to be absent from this. According to his custom, Jesus came again; for he cannot forget his promise-two or three are assembled in his name; and he has engaged to be among them.

27. Then saith he to Thomas] Through his infinite compassion he addressed him in a particular manner; condesccuding in this case to accommodate himself to the prejudices of an obstinate, though sincere disciple.

Reach hither thy finger, &c.] And it is very probable that Thomas did so! for his unbelief was too deeply rooted to be easily cured.

Receive ye the Holy Ghost] From this act of our Lord, the influences of the Holy Spirit on the souls of men have been termed his inspiration; from in, into, and spiro, I breathe. Every word of Christ which is received in the heart by faith, comes accompanied by this divine breathing; and without this, there is neither light nor life. Just as Adam was before God breathed the quickening spirit into him, so is every human soul till it receives this inspiration. Nothing is seen, known, discerned, or felt of God, but through this. To every private Christian this is essentially requisite; and no man ever did, or ever can preach the Gospel of God so as to convince and convert sinners without it. "There are many (says pious Quesnel) who extol the dignity of the apostolic mission, and compare that of bishops and pastors with that of Christ; but with what shame and fear ought they to be filled, if they do but compare the life and deportment of Christ, with the lives and conversation of those who glory in being made partakers of his mission. They may depend on it, that if sent at all, they are only sent on the same conditions, and for the same end, namely-to preach the truth, and to esta blish the kingdom of God, by opposing the corruption of the world; and by acting and suffering to the end, for the advancement of the glory of God. That person is no other than a monster in the church, who, by his sacred office, should be a dispenser of the Spirit; and who, by the corruption of his own heart, and by a disorderly, worldly, voluptuous, and scan-amends for his former obstinate incredulity. It is worthy of dalous life, is at the same time a member and instrument of the devil."

23. Whose soever sins ye remit] See the note on Matt. xvi. 19. and xviii. 19. It is certain God alone can forgive sins: and it would not only be blasphemons, but grossly absurd, to say that any creature could remit the guilt of a transgression which had been committed against the Creator. The apostles received from the Lord the doctrine of reconciliation, and the doctrine of condemnation. They who believed on the Son of God, in consequence of their preaching, had their sins remitted; and they who would not believe, were declared to lie under condemnation. The reader is desired to consult the note referred to above, where the custom to which our Lord alludes is particularly considered. Dr. Lightfoot supposes that the power of life and death, and the power of delivering over to Satan, which was granted to the apostles, is here referred to. This was a power which the priinitive apostles exclusively possessed.

24. Thomas-called Di.ymus] See this name explained, chap. xi. 16.

28. Thomas answered, &c.] Those who deny the Godhead of Christ, would have us to believe that these words are an exclamation of Thomas, made through surprise, and that they were addressed to the Father, and not to Christ. Theodore of Mopsuestes was the first, I believe, who gave the words this turn; and the fifth Ecumenic Council, held at Constantinople, anathematized him for it. This was not according to the spirit of the Gospel of God. However, a man must do violence to every rule of construction, who can apply the address here to any but Christ. The text is plain,-Jesus comes insees Thomas, and addresses him; desiring him to come to him, and put his finger into the print of the nails, &c. Thomas, perfectly satisfied of the reality of our Lord's resurrection, says unto him-MY LORD! and MY GOD! i. e. Thou art indeed, the very same person, my Lord, whose disciple I have so long been; and thou art my God, henceforth the object of my reli gious adoration. Thomas was the first who gave the title of God to Jesus; and by this glorious confession, made some remark, that from this time forward, the whole of the disciples treated our Lord with the most supreme respect; never using that familiarity towards him, which they had often used before. The resurrection from the dead, gave them the fullest proof of the divinity of Christ. And this, indeed, is the use which St. John makes of this manifestation of Christ. See ver. 30, 31. Bishop Pearce says here: "Observe, that Tho mas calls Jesus his God, and that Jesus does not reprove him for it, though probably it was the first time he was called so." And I would ask, could Jesus be jealous of the honour of the true God; could he be a prophet; could he be even an honest man, to permit his disciple to indulge in a mistake so monstrous and destructive, if it had been one?

29. Thomas] This word is omitted by almost every MS., Ver. sion, and ancient commentator of importance.

Blessed are they, &c.] Thou hast seen, and therefore thou hast believed, and now thou art blessed; thou art now happy ; fully convinced of my resurrection, yet no less blessed shall all those be who believe in my resurrection, without the evidence thou hast had. From this we learn, that to believe in Jesus on the testimony of his apostles, will put a man into the possession of the very same blessedness which they themselves enjoyed. And so has God constituted the whole economy of grace, that a believer at eighteen hundred years' distance from the time of the resurrection, suffers no loss, because he has not seen Christ in the flesh. The importance and excellence of ituplicit faith in the testimony of God, is thus stated by Rab. Tanchum. "Rab. Simeon ben Lachesh saith, The proselyte is more beloved by the holy blessed God, than that whole crowd that stood before Mount Sinai : for unless they had heard the thundering, and seen the flames and lightning, the hills trein. bling, and the trumpets sounding, they had not received the law." But the proselyte hath seen nothing of all this, and yet he hath come in, devoting himself to the holy blessed God, and hath taken upon him (the yoke of) the kingdom of heaven." Reader! Christ died for thee-believe, and thou shalt be saved; and become as blessed and as happy as an apostle.

Was not with them, And by absenting himself from the company of the disciples, he lost this precious opportunity of seeing and Learing Christ; and of receiving (at this time) the inestimabe blessing of the Holy Ghost. Where two or three are assembled in the name of Christ, he is in the midst of them. Christ had said this before: Thomas should have remembered it, and not have forsaken the company of the disciples. What is the consequence? His unbelief becomes, 1st. Utterly unreasonable: ten of his brethren witnessed that they had seen Christ, ver. 25: but he rejected their testimony. 2dly. His unbelief became obstinate; he was determined not to believe on any evidence that it might please God to give him: he would believe according to his own prejudices, or not at all. 3dly. His unbelief becaine presumptuous and insolent; a view of the person of Christ will not suffice; he will not believe that it is he, unless he can put his finger into the holes made by the nails in his Lord's hands; and thrust his hand into the wound made by the spear in his side. 30. Many other signs truly did Jesus, &c.] That is, beside Thomas had lost much good, and gained much eril, and yet the two mentioned here: ver. 19. and ver. 26. viz. Christ enwas insensible of his state. Behold the consequences of for-tering into the house in a miraculous manner frice, notwithBaking the assemblies of God's people! Jesus comes to the standing the doors were fast shut: see on ver. 19. The other

Jesus shows himself to the

ST. JOHN.

miracles which our Lord did, and which are not related here,
were such as were necessary to the disciples only, and there
fore not revealed to mankind at large. There is nothing in
the whole revelation of God but what is for some important
purpose, and there is nothing left out that could have been of
any real use.

last chapter, as they bear a very great similarity to those that disciples at the sea of Tibertas. are found there: and it is likely that their true place is be tween the 24th and 25th verses of the succeeding chapter: with the latter of which they in every respect correspond, and with it form a proper conclusion to the book. Except this cor31. That ye might believe] What is here recorded is to give position. respondence, there is no authority for changing their present a full proof of the divinity of Christ; that he is the promised Messiah; that he really suffered and rose again from the dead, next taken up: it is written exactly in the same spirit, and and that through him every believer might have eternal life.keeps the same object steadily in view. As John's Gospel may After reading the Gospel of John, his first epistle should be Life] Several MSS., Versions, and Fathers, read eternal life, be considered a supplement to the other evangelists, so his and this is undoubtedly the meaning of the word, whether the firet epistle may be considered a supplement and continua various reading be admitted or not. Gospel, not merely because the transcribers wished to have all tion to his own Gospel. In some MSS. the epistles follow this the works of the same writer together; but because there was such an evident connexion between them. The first epistle is to the Gospel, as a pointed and forcible application is to an interesting and impressive sermon.

Grotius has conjectured that the Gospel, as written by St. John, ended with this chapter: and that the following chapter was added by the church of Ephesus. This conjecture is supported by nothing in antiquity. It is possible that these two last verses might have formerly been at the conclusion of the

CHAPTER XXI.

Jesus shows himself to the disciples at the sea of Tiberias, 1-5. his disciples, 12-14. Questions Peter concerning his love to him, and gives him commission to feed his sheep, 15-17. Foretels the manner of Peter's death, 18, 19. The miraculous draught of fishes, 6-11. He dines with ward misunderstood, 20-23. John's concluding testimony concerning the authenticity of his Gospel, and the end for Peter inquires concerning John, and receives an answer that was afterwhich it was written, 24, 25. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.] FTER these things Jesus showed himself again to the disciples at the sea of Tiberias: and on this wise showed he himself.

A

not far from land, but as it were two hundred cubits,)dragging
the net with fishes.

2 There were together Simon Peter, and Thomas called Didy-coals there, and fish laid thereon, and bread.
mus, and Nathanael of Cana in Galilee, and the sons of Zebe.
dee, and two other of his disciples.

9 As soon then as they were come to land, they saw a fire of

3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth and entered into a ship immediately; and that night they caught nothing. 4 But when the morning was now come, Jesus stood on the shore; but the disciples knew not that it was Jesus.

5 Then Jesus saith unto them, Children, have ye any meat? They answered him, No.

6 And he said unto them, f Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes,

7 Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea.

8 And the other disciples came in a little ship; (for they were a Ch. 1.45.-b Matt. 4.21.-e Ch 20.14.-d Luke 24.41.-e Or, Sirs.

NOTES--Verse 1. Jesus showed himself again] After that our Lord had appeared several times to the women, and to the apostles at Jerusalem, and at the tomb, he bade them go into Galilee, giving them the promise of meeting them there: Matt. xxviii. 7. Mark xvi. 7. This promise we find he fulfilled in the way John relates it here. This was the seventh appearance of our Lord after the resurrection. Matthew, chap. xxviii. 16. has but just mentioned it; of it the rest of the evangelists say nothing; and this is the reason why John gives it so particularly.

3. Peter saith-I go a fishing] Previously to the crucifixion of our Lord, the temporal necessities of himself and his disciples appear to have been supplied by the charity of individu als; Luke viii. 3. As it is probable that the scandal of the cross had now shut up this source of support; and the disciples not fully knowing how they were to be employed, purposed to return to their former occupation of fishing, in order to gain a livelihood, and therefore the seven mentioned, ver. 2. embarked on the sea of Tiberias, otherwise called the sea of Galilee.

That night they caught nothing.] God had so ordered it, that they might be the more struck with the miracle which he afterward wrought.

4. Knew not that it was Jesus.] Probably because it was either not light enough: or, he was at too great a distance: or, he had assumed another form, as in Mark xvi. 12. otherwise his person was so remarkable, that all his disciples readily knew him when he was at hand: see ver. 12.

5. Children.] Пaudia, a term of familiarity, and affectionate kindness; it is the vocative case plural of raidov, which is the diminutive of rais, and literally signifies little children, or beloved children. How the margin has made sirs out of it, I cannot conceive.

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10 Jesus saith unto them, Bring of the fish which ye have now caught.

fishes, an hundred and fifty and three: and for all there were 11 Simon Peter went up, and drew the net to land full of great so many, yet was not the net broken.

12 Jesus saith unto them, h Come and dine. And none of
was the Lord.
the disciples durst ask him, Who art thou? knowing that it

and fish likewise.
13 Jesus then cometh, and taketh bread, and giveth them,

14 This is now i the third time that Jesus showed himself to
his disciples, after that he was risen from the dead.

mon, son of Jonas, lovest thou me more than these 1 He saith unto him, Yea, Lord; thou knowest that I love thee. He saith 15 So when they had dined, Jesus saith to Simon Peter, Siunto him, Feed my lambs.

16 He saith to him again the second time, Simon, son of f Luke 54, 6, 7.- Ch. 13.23. & 20.2.-h Acts 10.41.-i See Ch.20. 19, 25.

verted to God by their ministry, according to the promise of
Christ: Matt. iv. 19.

upon, and evdva, I clothe; something analogous to what we
terin a great coat, or surtout.
7. His fisher's coat] Or, his upper coat, Exevovrny, from ext

often used to signify the absence of this upper garment only.
In 1 Sun. xix. 24. when Saul had put off his quaria, upper
He was nakedj He was only in his vest. Tuvos, naked, is
garments, he is said to have been youvos, naked; and David,
covered, in 2 Sam. vi. 14, 20. To which may be added what
when girded only with a linen ephod, is said to have been
vering of the naked; appiaoir youror, the plaid, or blanket,
we read in the Sept. Job xxii. 6. thou hast taken away the co
in which they wrapped themselves; and besides which they
had none other. In this sense it is that Virgil says, Geor. 1.
299. Nudus ara, sere nudus, i. e. strip off your upper gar->>
ments, and work till you sweat. See more examples in Bp.

Pearce.

bits from the land, (about one hundred and thirty-two English Cast himself into the sea.] It is likely that they were in yards) it is possible that Peter only stepped into the water, very shallow water, and as they were only two hundred cu that he might assist them to draw the boat to land, which was be supposed that he would have put his great coat on, which now heavily laden. It is not likely that he went into the wa ter in order to swim ashore: had he intended this, it is not to must have been an essential hinderance to him in getting to

shore.

Any meat] pacpaytov, from pos, besides, and payw, leat, any thing that is eaten with bread or such like solid sub-sunk with weights to the bottom, and the top floated on the stances, to make the deglutition the more easy: here it evidently means any kind of fish: and our Lord seems to have appeared at first in the character of a person who wished to purchase a part of what they had caught: see the note on chap. vi. 9.

8. Dragging the net] It is probable that this was that spe shot the net, fetched a compass, and bringing in a halser, cies of fishing, in which the net was stretched from the shore out into the sea; the persons who were in the boat, and who were on shore, helped them to drag it in. As the net was which was attached to the other end of the net, those who

6. And ye shall find The Ethiopic, three copies of the Itala, and St. Cyril, add, They said therefore unto him, we have la boured all the night, and caught nothing, nevertheless at thy command we will let down the net. This is borrowed from Luke v. 5.

For the multitude of fishes] This was intended as an emblem of the immense number of souls which should be con326

pened to come within the compass of the net were of course
dragged to shore. The sovereign power of Christ had, in this
water by corks or pieces of light wood, all the fish that hap
case, miraculously collected the fish to that part where he or
dered the disciples to cast the net.

miracle. It could not have been a fire which the disciples had
there, for it is remarked as something new; besides, they had
9. They saw a fire, &c.] This appears to have been a new
caught no fish; ver. 5. and here was a small fish upon the
coals; and a loaf of bread provided to eat with it. The whole
appears to have been miraculously prepared by Christ, g
12. Come and dine) Acure apisnoars. Though this is the

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Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. 17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, ou knowest all things; thou knowest that I love thee. Jesus saith unto him. Feed my sheep.

1 Verily, verily, I say unto thee, When thou wast young, thon girdest thyself, and walkedst whither thou wouldest: but when thou shalt be old, thon shalt stretch forth thy hands, and ather shall gird thee, and carry thee whither thou wouldet not.

19 This spake he, signifying by what death he should glo. rify God. And when he had spoken this, he saith unto him,

Follow the.

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20 Then Peter, turning about, seeth the disciple whom Jesus kArts 30.28. Heb. 10. 1 Per. 2. 25. & 5. 2,4.-1 Ch 2.24, 25. & 16.30-in Ch 13.36. At 120,1 - 2 Pet! 14.

literal translation of the word, yet it must be observed that it was not dinner time, being as yet early in the morning: ver. 4. but Kypke has largely shown, that the original word is used by flamer, Xenophon, and Plutarch, to signify break fest; or any early meal, as well as what we terin dinner. It inight perhaps appear singular, otherwise, it would be as agreeable to the use of the Greek word, to have translated it, Come and breakfast.

Durst ask him) Ever since the confession of Thomas, a proper awe of the deity of Christ had possessed their minds. 13. And giveth them] Eating likewise with them, as St. Luke expressly says: chap. xxiv. 43.

14. This is now the third time] That is, this was the third time he appeared unto the apostles, when all or most of them were together. He appeared to ten of them, chap. xx. 19. again to eleven of thein, ver. 26. and at this time to seren of them, ver. 2. of this chapter. But when the other evangelists are collated, we shall find that this was the seventh time in which he had manifested himself after he arose from the dend. 1st. He appeared to Mary of Magdala, Mark xvi. 9. John xx. 15, 16. 2lly. To the holy women who came from the tomb, Matt. xxviii. 9. 3dly. To the two disciples who went to Emmaus, Luke xxiv. 13, &c. 4thly. To St. Peter alone, Loke xxiv. 34. 5thly. To the ten, in the absence of Thomas, chap. xx. 19. Ethly. Eight days after to the eleven, Thomas being present, ver. 26. 7thly. To the seren, mentioned in ver. 2. of this chapter; which was between the eight and for. tieth day after his resurrection. Besides these seven appear. ances, he showed himself, 8thly. To the disciples on a cer tain mountain in Galilee, Matt. xxviii. 16. If the appearance mentioned by St. Paul, I Cor. xv. 6. to upwards of 500 brethren at once, if this be not the same with his appearance on a nountain in Galilee, it must be considered the ninth. According to the same apostle, he was seen of James, 1 Cor. xv. 7. which may have been the tenth appearance. And after this, to all the apostles, when, at Bethany, he ascended to heaven in their presence. See Mark xvi. 19, 20. Luke xxiv. 50-53 Acts i. 3-12. 1 Cor. xv. 7. This appears to have been the eleventh time in which he distinctly manifested himself after his resurrection. But there might have been many other manifestations, which the evangelists have not thought proper to enumerate, as not being connected with any thing of singular weight or importance.

15. Simon-forest thou me] Peter had thrice denied his Lord, and now Christ gives him an opportunity in some measure to repair his fault by a triple confession.

More than these ?] This was a kind of reproach to Peter: he had professed a more affectionate attachment to Christ than the rest; he had been more forward in making profes. sions of friendship and love than any of the others; and no one, (Judas excepted,) had treated his Lord so basely. As he had before intimated that his attachment to his Master was more than that of the rest, our Lord now puts the question to him, Dost thou love me more than these? To which Peter made the most modest reply-Thou knowest I love thee, but no longer dwells on the strength of his love, nor compares himself with even the meanest of his brethren. He had before cast a very unkind reflection on his brethren. Though all be offended because of thee, yet I will never he offended, Matt. xxvi. 33. But he had now learnt by dreadful experi. ence, that he who trusteth his own heart is a fool; and that a tan's sufficiency for good is of the Lord alone.

The words more than these, Bishop Pearce thinks refer to the provisions they were eating, or to their secular employ. ments; for, says he, "It does not seem probable that Jesus should put a question to Peter, which he could not possibly answer: because he could only know his own degree of love for Jesus, not that of the other disciples." But it appears to me, that our Lord refers to the profession made by Peter, which I have quoted above.

It is remarkable, that in these three questions, our Lord uses the verb ayarao, which signifies, to love affectionately, ardently, supremely, perfectly; see the note on Matt. xxi. 37. and that Peter always replies, using the verb dew, which signities to love, to like, to regard, to feel friendship for another. As if our Lord had said, "Peter, dost thou love me ardently and supremely?" To which he answers, "Lord, I feel an affection for thee-I do esteem thee-but dare, at present, say no more."

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with Peter, &c.

loved, following; which also leaned on his breast at supper. and said, Lord, which is he that betrayeth thee? 21 Peter seeing him, saith to Jesus, Lord, and what shall this man do? 22 Jesus saith unto him, If I will that he tarry P till I come, what is that to thee? follow thou me. 23 Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto him, He shall not die; but, I If will that he tarry till I I come, what is that to thee? 24 This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true 25 And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.

o Ch.13 23, 25 & 20. 2-p Matt. 16 97, 98 & 25 31. 1 Cor. 4.5.& 11.26. Rev. 2.25. & 3.11. & 22.7, 20.-q Ch. 19.6. 3 John 12-r Ch.20.30-8 Anos 7.10.

There is another remarkable change of terms in this place. In ver. 15. and 17. our Lord uses the verb Bookco, to feed, and in ver. 16. he uses the word ouavo, which signifies to tend a flock, not only to feed, but to take care of, guide, govern, defend, &c. by which he seems to intimate, that it is not suffi cient, merely to offer the bread of life to the congregation of the Lord, but he must take care that the sheep be properly collected, attended to, regulated, guided, &c. and it appears that Peter perfectly comprehended our Lord's meaning, and saw that it was a direction given not only to him, and to the rest of the disciples, but to all their successors in the Christian ministry; for himself says, 1 Epist. chap. v. 2. Feed the flock of God, (ropavεTE TO TOLVOV Tov Oɛov,) which is among you, taking the oversight, (eninкonoves, acting as superintendents, and guardians,) not by constraint, but willingly, not for filthy lucre, but of a ready mind. Every spiritual shepherd of Christ, has a flock composed of LAMBS, young converts; and SHEEP, experienced Christians, to feed, guide, regulate, and govern. To be properly qualified for this, his wisdom and holiness should always exceed those of his flock. Who is sufficient for these things? The man who lives in God, and God in him.

To the answer of Christ in ver. 16. the latter Syriac adds, If thou lovest me, and esteemest me, feed my sheep.

17. Peter was grieved] Fearing, says St. Chrysostom, lest Christ saw something in his heart, which he saw not himself; and which might lead to another fall; and that Christ was about to tell him of it, as he had before predicted his denial. 18. Thou shalt stretch forth thy hands] Wetstein observes, that it was a custom at Rome, to put the necks of those who were to be crucified, into a yoke, and to stretch out their hands, and fasten them to the end of it, and having thus led them through the city, they were carried out to be crucified. See his note on this place. Thus then Peter was girded, chained, and carried whither he would not-not that he was unwilling to die for Christ, but he was a man, he did not love death; but he loved his life less than he loved his God.

19. Should glorify God] Ancient writers state that about thirty-four years after this, Peter was crucified; and that he deemed it so glorious a thing to die for Christ, that he begged to be crucified with his head downwards, not considering himself worthy to die in the same posture in which his Lord did. So Eusebius, Prudentius, Chrysostom, and Augustin. See Calmet.

Follow me.] Whether our Lord meant by these words that Peter was to walk with him a little way for a private interview; or whether he meant that he was to imitate his exam. ple, or be conformed to him in the manner of his death, is very uncertain.

22. If I will that he tarry till I come] There are several opinions concerning this; the following are the principal. 1. Some have concluded from these words, that John should ne. ver die. Many eminent men, ancients and moderns, have been, and are of this opinion. 2. Others thought that our Lord intimated that John should live till Christ came to judge and destroy Jerusalem. On this opinion it is observed, that Peter, who was the oldest of the apostles, died in the year 67, which, says Calmet, was six years before the destruction of Jerusalem, and that John survived the ruin of that city about thirty years; he being the only one of the twelve who was alive when the above desolation took place. 3. St. Augustin, Bede, and others, understood the passage thus: If I will that he remain till I come and take him away by a natural death, what is that to thee, follow thou me to thy crucifixion. On this it may be observed, that all antiquity agrees, that John, if he did die, was the only disciple who was taken away by a natural death. 4. Others imagine, that our Lord was only now taking Peter aside, to speak something to him in private, and that Peter seeing John following, wished to know whether he should come along with them; and that our Lord's answer stated that John should remain in that place, till Christ and Peter returned to him: and to this meaning of the passage many eminent critics incline For nearly eighteen hundred years, the greatest men in the world have been puzzled with this passage. It would appear intolerable in me to attempt to decide where so many eminent doctors have disagreed, and do still disagree. I ratlier lean to the fourth opinion. See the conclusion of the Preface to this Gospel.

24. This is the disciple] It is, I think, very likely that these

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