Now when it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst, and said to them: Peace be to you.

“(Hom. lxxxvi) The disciples, when they heard what Mary told them, were obliged either to disbelieve, or, if they believed, to grieve that He did not count them worthy to have the sight of Him. He did not let them however pass a whole day in such reflections, but in the midst of their longing trembling desires to see Him, presented Himself to them: Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews.”

“(Hom. xxvi.) But why is He first given to the disciples on earth, and afterwards sent from heaven? Because there are two commandments of love, to love God, and to love our neighbour. The spirit to love our neighbour is given on earth, the spirit to love God is given from heaven. As then love is one, and there are two commandments; so the Spirit is one, and there are two gifts of the Spirit. And the first is given by our Lord while yet upon earth, the second from heaven, because by the love of our neighbour we learn how to arrive at the love of God.”

“Having set forth the appearances of Christ made to the women, in this part the Evangelist deals with the appearances made to the apostles: first, the appearance in which he appeared to all of them together in Jerusalem, Thomas being absent; second, the one which took place with Thomas present, where it says "and after eight days," etc.; third, the one which was made to certain of them specially beside the sea, where in chapter 21 he later "manifested himself," etc. Concerning the first, two things are set down: first, the Lord's appearance; second, the disciples' doubt, where it says "But Thomas," etc. Concerning the first, three things are set down: first, the Lord's appearance; second, the enjoining of an office, where it says "He said to them, Peace be with you," etc.; third, the conferring of a spiritual gift, where it says "When he had said this, he breathed on them," etc. Concerning the first he does three things: first, he sets down the circumstances of the appearance; second, the substance of the appearance, where it says "Jesus came," etc.; third, the consequence of the appearance, where it says "the disciples were glad when they saw the Lord." He describes, then, the Lord's appearance to the disciples by four circumstances: first, from the description of the hour, since "when it was evening"; second, from the designation of the day, since "on that day"; third, from the condition of the place, since "when the doors were shut"; fourth, from the disposition of the disciples, since "they were gathered together for fear of the Jews." The hour of the appearance, then, was evening; of this there is a twofold literal reason. One, because he wished to appear to all at once; and therefore he waited until evening, so that those who had been scattered during the day might come together at evening, for at night they were together. The other reason is that the Lord appeared to them in order to comfort them. He therefore chose that hour in which, being more stupefied, they had greater need of comfort: and this is the evening. Psalm 45:2: "A helper in the tribulations that have found us exceedingly." There is also a mystical reason, namely that the Lord will appear to the faithful at the end of the world, when at midnight the cry will be made: "Behold, the bridegroom comes," about to render them their reward; Matthew 20:8: "When evening was come, the lord of the vineyard said to his steward: Call the laborers, and pay them their reward." The day of the appearance was the very day of the resurrection, since "on that day, the first of the sabbaths," that is, the Lord's day, of which it was said above (in this chapter), "now on the first day of the week." Why it is called "the first of the sabbaths" has already been said. It can be gathered from the Gospels that the Lord appeared five times on that day: twice to women, namely once to Mary Magdalene alone, of whom mention was made immediately above, and again together with the other women as they were returning; and then they came up and took hold of his feet. Third, he appeared to two disciples on that same day as they were going to Emmaus, Luke 24:13. Fourth, to Simon Peter; but when, and how, and where, is not expressed, except only that he appeared. Luke 24:34: "The Lord has truly risen, and has appeared to Simon." Fifth, he appeared to all of them gathered together at evening, as is related here. And therefore it is sung: "This is the day which the Lord has made: let us be glad and rejoice in it": Psalm 118:24. By this it is given to be understood that on the day of the common resurrection he will appear manifestly to all — to women, to sinners, to wayfarers, to apostles, and to apostolic men — for "every eye shall see him, and they also that pierced him": Apocalypse 1:7. The condition of the place, however, is described by its being shut up, a condition of doubt and fear, since "the doors were shut": literally, on account of the lateness of the hour, because it was night, and on account of fear of the Jews. But on Christ's part, the reason for the closed doors was that he might manifest to them the power of his might by entering to them while the doors were shut. It must be known concerning this, that according to some, to enter with the doors shut belongs to a property of a glorified body, which they say, by reason of a certain condition inherent in it, can be together with another body at once in the same place, insofar as it is glorified; and that this both took place and can take place without a miracle. But this cannot stand, because the fact that a non-glorified human body cannot be together with another body at once belongs to it from its nature. It is necessary, then, if a glorified body is said to have in itself some inherent property by which it can be together with another body in the same place, that there be excluded from it that property by which it is now prevented from being together with another. But this property is in no way separable or destructible from the body, since it is not, as they themselves say, a mathematical corporeality, but the very dimensions of the quantified body, to which position properly belongs as an accident. Whence the Philosopher argues against those who posit Ideas and separated matters. And that even granted that the whole space above the earth were void, a sensible body still could not be together with them, on account of the dimensions of quantity. But by no property of a glorified body could the dimensions be removed from the body, the nature of the body remaining. And therefore it must be said that Christ did this miraculously by the power of his divinity; and whenever something similar should occur in the saints, it would be miraculous, and comes about through a new miracle. And this Augustine and Gregory expressly say. For Augustine says: "You ask how he could enter through closed doors? If you comprehend the manner, it is not a miracle. Where reason fails, there is the edification of faith"; and he adds: "For he was indeed able to enter without their being opened, he at whose birth the virginity of his mother remained inviolate." Just as his birth from a virgin mother was miraculous by the power of his divinity, so was this entrance. Mystically, moreover, it is given to be understood by this that Christ appears to us when the doors — that is, the exterior senses — are shut in prayer, Matthew 6:6: "But when you pray, enter into your chamber"; and at the end of the world, when those who are ready will enter into the wedding feast, and afterward the door will be shut, as is related in Matthew 25:10. The disposition of the disciples is described as one to be imitated, since "they were gathered together"; which indeed is not without mystery. For Christ comes to those who are gathered together, the Holy Spirit descends upon those who are gathered together; because Christ and the Holy Spirit are present only to those gathered together in charity. Matthew 18:20: "Wherever two or three shall be gathered together in my name, there am I in the midst of them." Here the very appearance of Christ is set down as to three things: first, as to the presence of Christ which he displayed; second, as to the greeting which he offered them; third, as to the sure manifestation of himself, which he showed them. Now Christ displayed his presence to them without any doubt, for he "came and stood in the midst of the disciples." He came indeed personally, the very same one, just as he had promised them above, 14:28: "I go, and I come to you." But he "stood in the midst," so that all might recognize him with certainty. Whence the Jews are reproved, who did not recognize him. Above, 1:26: "But there has stood in your midst one whom you do not know." Again, he "stood in the midst" of the disciples, to show the conformity of the human nature which he has to them. Ecclesiasticus 50:13: "Round about him a crown of brethren, like a planting of cedar on Mount Lebanon." Again, he "stood in the midst" by condescension, since he conversed among them as one of them. Ecclesiasticus 32:1: "Have they made you ruler? Be not lifted up: be among them as one of themselves"; Luke 22:27: "But I am in the midst of you as he that serves." Again, to designate that we ought to be in the middle of virtue. Isaiah 30:21: "This is the way, walk in it, and turn not aside to the right hand nor to the left." For he who exceeds in excess turns aside to the right; but he who falls short by defect goes to the left. Now he uttered to them the words of greeting, saying "Peace be with you." But this was necessary, for their peace had been disturbed in many ways: both with regard to God, against whom some of them had sinned by denying him, some by fleeing — Matthew 26:31: "All you shall be scandalized in me this night; for it is written: I will strike the shepherd, and the sheep of the flock shall be scattered." And against this he set before them the peace of reconciliation with God; Romans 5:10: "We have been reconciled to God through the death of his Son"; for this he accomplished through his Passion. Again, with regard to themselves: for they were sorrowful, and doubtful in faith; and this peace too, now accomplished, he set before them. Psalm 118:165: "Much peace have they that love your law." Again, with regard to those outside: for they were suffering persecutions from the Jews; and against this he says to them "Peace be with you," namely against the persecutions of the Jews. Above, 14:27: "My peace I give to you, my peace I leave with you." Now he showed them the sure manifestation of himself through his hands and his side; whence it follows, "When he had said this, he showed them his hands and his side," because in these especially the signs of his Passion remained. Luke 24:39: "See my hands and my feet, that it is I myself." So too will he show himself in glory; above, chapter 14:23: "If anyone loves me, he will keep my word," and further on: "I will manifest myself to him." Here is set down the effect of the appearance, which is joy in the hearts of the disciples at the sight of the Lord — a joy which he had promised them above, chapter 16:22: "But I will see you again, and your heart shall rejoice." But this joy will be fulfilled in the homeland — that is, for the good — from the open vision of God. Isaiah 66:14: "You shall see, and your heart shall rejoice, and your bones shall flourish like an herb." He enjoins upon the apostles their office, and first he prefaces it with the bond of peace; second, he enjoins the office, where it says "As the Father has sent me." He said to them, therefore, again, "Peace be with you." He said this to them against a twofold disturbance: for against the present disturbance from the Jews, he first said to them "Peace be with you"; but against the disturbance to be caused by the Gentiles, he said to them again, "Peace be with you." Above, 16:33: "In the world you shall have distress, but in me, peace." For they were to be sent to the Gentiles. And therefore the enjoining of the office is immediately added: "As the Father has sent me, I also send you," in which he shows himself the mediator between God and men. 1 Timothy 2:5: "The mediator of God and men, the man Christ Jesus," etc. This was for the consolation of the disciples, who, recognizing the authority of Christ, knew that he sent them by divine authority. Again, considering their own dignity, namely that they had the proper office of apostles: for "apostle" is the same as "one sent." He says, then, "As the Father has sent me, I also send you" — that is, as the Father, loving me, sent me into the world to endure the Passion for the salvation of the faithful (above, 3:17: "For God did not send his Son into the world to judge the world, but that the world might be saved through him"), so I, loving you, send you to sustain tribulations for my name's sake. Matthew 10:16: "Behold, I send you as sheep in the midst of wolves." Second, fitness for the office is given to them through the gift of the Holy Spirit. 2 Corinthians 3:6: "Who also has made us fit ministers of the new testament, not in the letter but in the spirit." Whence it follows, "When he had said this, he breathed on them," etc. And concerning this gift, he first prefaces the sign of the gift, which is the breathing upon them; whence he says "he breathed on them." Something similar is found in Genesis 2:7: "He breathed into his face the breath of life" — which the first man corrupted, namely the breath of natural life; but this Christ restored, by giving the Holy Spirit. It is not to be understood that this breath of Christ was the Holy Spirit himself, but a sign of him. Whence Augustine says in Book IV of On the Trinity: "That bodily breath was not the substance of the Holy Spirit, but a demonstration, through a fitting signification, that the Holy Spirit proceeds not only from the Father but also from the Son." It must be noted, however, that upon Christ the Holy Spirit was sent, first, in the form of a dove at the Baptism (above, chapter 3), and in the form of a cloud at the Transfiguration; Matthew 17:5. The reason for this is that the grace of Christ, which is given through the Holy Spirit, had to be derived to us through the propagation of grace in the sacraments; and thus he descended in the form of a dove at the Baptism, which is a fecund animal; and through teaching, and thus he descended in a shining cloud. Whence there too the teacher is pointed out; whence it says, "Hear him." But upon the apostles he first descended in a breath, to designate the propagation of grace in the sacraments, of which they themselves were ministers; whence he says, "Whose sins you shall forgive, they are forgiven them." Matthew 28:19: "Going therefore, baptize them in the name of the Father, and of the Son, and of the Holy Spirit." Second, however, in fiery tongues, to signify the propagation of grace through teaching. Whence Acts 2:4 says that after they were filled with the Holy Spirit, they immediately began to speak. Second, he sets down the words of the giving, saying, "Receive the Holy Spirit." But did they indeed receive the Holy Spirit here? It seems not, because since he had not yet ascended on high, he ought not to have given gifts to men. And indeed, according to Chrysostom, some say that Christ did not here give them the Holy Spirit, but prepared them for the future giving at Pentecost. And they are moved to this because it is said in Daniel 10:8 that he could not sustain the vision of the angel; whence these men, unless prepared, could not have sustained the coming of the Holy Spirit. But nevertheless Chrysostom himself says: the Holy Spirit was given to the disciples not generally for all things, but for a certain effect, namely for the forgiving of sins, as also, per Matthew 10:8, for the working of miracles. But Augustine and Gregory say that the Holy Spirit has two precepts of love, namely of God and of neighbor; and therefore he was first given on earth, to designate the precept of love of neighbor; second, from heaven, to designate the precept of love of God. Third, the fruit of the giving is set down: "Whose sins you shall forgive, they are forgiven them" — which is a fitting effect of the Holy Spirit, namely the remission of sins; for he himself is charity, and through him charity is given to us. Romans 5:5: "The charity of God is poured forth in our hearts through the Holy Spirit, who has been given to us." But the remission of sins does not take place except through charity. For "charity covers all offenses"; 1 Peter 4:8: "Charity covers a multitude of sins." Here, then, a question is first raised concerning what he says, "Whose sins you shall forgive," since God alone forgives sins. To this some say that God alone forgives the guilt, but the priest absolves only from the liability to punishment, and declares him absolved from the stain of guilt. But this is not true; for the sacrament of penance, since it is a sacrament of the new law, confers grace, just as it is conferred in Baptism. But in Baptism the priest baptizes instrumentally, and yet grace is conferred: therefore likewise in the sacrament of penance he absolves sacramentally and ministerially from punishment and guilt, insofar as he administers the sacrament in which sins are forgiven. But as for what is said, that God alone forgives sins, this is true with respect to authority. Thus also God alone baptizes; but the priest baptizes ministerially, as has been said. Again, a question is raised concerning what he says, "Receive the Holy Spirit: whose sins you shall forgive, they are forgiven them." It seems, then, that whoever does not have the Holy Spirit cannot forgive sins. To this it must be said that if the remission of sins were the proper work of the priest — that is, if he did this by his own power — then indeed none but a holy man could sanctify. But the remission of sins is the proper work of God, who forgives sins by his own power and authority; whereas it belongs to the priest only as to an instrument. Just as, therefore, a master can, through his servant and minister, whether he be good or bad, accomplish his will in the carrying out of certain things, so too the Lord, through ministers, even if they be evil, can confer the sacraments, in which grace is given. Again, a question is raised concerning what is said, "Whose sins you shall forgive, they are forgiven them." To this it must be said that, as has been said, the priest acts in the sacraments as the minister of God. 1 Corinthians 4:1: "Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God." In the same manner, then, in which God forgives and retains sins, so too does the priest. Now God forgives sins by bestowing grace; but he is said to retain them by not bestowing it, on account of an impediment on the part of the recipient. So too the minister forgives sins insofar as he bestows the sacrament of the Church; and he retains them insofar as he shows some to be unworthy of the reception of the sacraments.”

“Then the same day at evening , on the first day of the week. Or the feast of the Pasch. (See notes on Matt, xxviii. 1.) When the doors were shut. Calvin says that Christ opened the doors, or entered through an open window, so as not to be compelled to admit that one dimension could penetrate another —peneiratio dimen - sionum , or that two bodies could exist together in the same place, which Durandus (in iv. dist. 44, Quasi, vl) says is even beyond the power of God. But S. John here intimates the contrary, for he says that the doors were shut, to signify that Christ passed through the closed doors, as He did both at His conception and nativity, and passed through the stone when He rose from the grave, thus manifesting the almighty power of His Godhead, and the gifts conferred upon His glorified Body. On this subject see Bellarmine, de Eucharistia , iii. 6, who quotes both Greek and Latin fathers on this point. As S. Augustine, “ The closed doors opposed not His Body. Let us grant that God Digitized by v^iOOQLe PASSING THROUGH THE CLOSED DOORS. 267 can do anything, which we admit, though we cannot understand. It all turns on the power of the Creator.” (S. Ambrose on Luke xxiv ; S. Hilary, de Trtn. lib . iii. ; S. Justin Martyr, Resp. ad Grcecor Qucestiones ; Epiphanius, Hceresi lxiv.) “As our Lord rose from the grave, not by raising up another Body, but the very same, changing it into the subtile nature of a spirit, thus He entered the closed doors, a thing impossible to our gross bodies,” &c. (Origen). And S. Cyril, “ The Lord entered suddenly, the doors being closed, overcoming the ordinary nature of things by His omnipotence ; for being true God, He is not under the power of nature.” And Euthymius, quoting S. Chrysostom, “ He did not knock at the doors, lest they should be alarmed, but as God entered through them, though closed.” Tropologically . Christ appears to those who have closed the doors of their mind to the world and the flesh, and gives them unexpectedly the sweetest peace. As S. Gregory (Lib. iv. in Lib. L Reg. cap. v.) says, “ They have their doors closed, who keep their bodies strictly guarded against human frailty and carelessness. They too are within, because they rest in the inward love of the life above. And the Lord appears to them on His Resurrection, because they behold His glory the more clearly, the more strictly they despise the world and imitate the mystery of His Passion. And they too can be filled with His Spirit within, because they enjoy His gifts and graces in abundance who have trained themselves for their enjoyment by despising the things of sight.” And stood. Without any previous sign of His coming, with the swiftness of thought. Tropologically. S. Bernard says (Serm. vi. de Ascens. “ Thou art deceived, O Thomas, in hoping to see the Lord when separated from the company of the Apostles. The truth loves not holes and corners, takes no pleasure in places apart. He stands in the midst, that is, He takes pleasure in common discipline, common life, common studies.” And saith unto them , Peace be unto you. This is the usual Hebrew mode of greeting, for peace brings with it every good, war every evil Digitized by v^iOOQLe 268”

“The infallible proof of Christ's resurrection was his showing himself alive, Act 1:3. In these verses, we have an account of his first appearance to the college of the disciples, on the day on which he rose. He had sent them the tidings of his resurrection by trusty and credible messengers; but to show his love to them, and confirm their faith in him, he came himself, and gave them all the assurances they could desire of the truth of it, that they might not have it by hearsay only, and at second hand, but might themselves be eye-witnesses of his being alive, because they must attest it to the world, and build the church upon that testimony. Now observe here, I. When and where this appearance was, Joh 20:19. It was the same day that he rose, being the first day of the week, the day after the Jewish sabbath, at a private meeting of the disciples, ten of them, and some more of their friends with them, Luk 24:33. There are three secondary ordinances (as I may call them) instituted by our Lord Jesus, to continue in his church, for the support of it, and for the due administration of the principal ordinances - the word, sacraments, and prayer; these are, the Lord's day, solemn assemblies, and standing ministry. The mind of Christ concerning each of these is plainly intimated to us in these verses; of the first two, here, in the circumstances of this appearance, the other Joh 20:21. Christ's kingdom was to be set up among men, immediately upon his resurrection; and accordingly we find the very day he arose, though but a day of small things, yet graced with those solemnities which should help to keep up a face of religion throughout all the ages of the church. 1. Here is a Christian sabbath observed by the disciples, and owned by our Lord Jesus. The visit Christ made to his disciples was on the first day of the week. And the first day of the week is (I think) the only day of the week, or month, or year, that is ever mentioned by number in all the New Testament; and this is several times spoken of as a day religiously observed. Though it was said here expressly (Joh 20:1) that Christ arose on the first day of the week, and it might have been sufficient to say here (Joh 20:19), he appeared the same day at evening; yet, to put an honour upon the day, it is repeated, being the first day of the week; not that the apostles designed to put honour upon the day (they were yet in doubt concerning the occasion of it), but God designed to put honour upon it, by ordering it that they should be altogether, to receive Christ's first visit on that day. Thus, in effect, he blessed and sanctified that day, because in it the Redeemer rested. 2. Here is a Christian assembly solemnized by the disciples, and also owned by the Lord Jesus. Probably the disciples met here for some religious exercise, to pray together; or, perhaps, they met to compare notes, and consider whether they had sufficient evidence of their Master's resurrection, and to consult what was now to be done, whether they should keep together or scatter; they met to know one another's minds, strengthen one another's hands, and concert proper measures to be taken in the present critical juncture. This meeting was private, because they durst not appear publicly, especially in a body. They met in a house, but they kept the door shut, that they might not be seen together, and that no one might come among them but such as they knew; for they feared the Jews, who would prosecute the disciples as criminals, that they might seem to believe the lie they would deceive the world with, that his disciples came by night, and stole him away. Note, (1.) The disciples of Christ, even in difficult times, must not forsake the assembling of themselves together, Heb 10:25. Those sheep of the flock were scattered in the storm; but sheep are sociable, and will come together again. It is no new thing for the assemblies of Christ's disciples to be driven into corners, and forced into the wilderness, Rev 12:14; Pro 28:12. (2.) God's people have been often obliged to enter into their chambers, and shut their doors, as here, for fear of the Jews. Persecution is allotted them, and retirement from persecution is allowed them; and then where shall we look for them but in dens and caves of the earth. It is a real grief, but no real reproach, to Christ's disciples, thus to abscond. II. What was said and done in this visit Christ made to his disciples, and his interview between them. When they were assembled, Jesus came among them, in his own likeness, yet drawing a veil over the brightness of his body, now begun to be glorified, else it would have dazzled their eyes, as in his transfiguration. Christ came among them, to give them a specimen of the performance of his promise, that, where two or three are gathered together in his name, he will be in the midst of them. He came, though the doors were shut. This does not at all weaken the evidence of his having a real human body after his resurrection; though the doors were shut, he knew how to open them without any noise, and come in so that they might not hear him, as formerly he had walked on the water, and yet had a true body. It is a comfort to Christ's disciples, when their solemn assemblies are reduced to privacy, that no doors can shut out Christ's presence from them. We have five things in this appearance of Christ: - (1.) His kind and familiar salutation of his disciples: He said, Peace be unto you. This was not a word of course, though commonly used so at the meeting of friends, but a solemn, uncommon benediction, conferring upon them all the blessed fruits and effects of his death and resurrection. The phrase was common, but the sense was now peculiar. Peace be unto you is as much as, All good be to you, all peace always by all means. Christ had left them his peace for their legacy, Joh 14:27. By the death of the testator the testament was become of force, and he was now risen from the dead, to prove the will, and to be himself the executor of it. Accordingly, he here makes prompt payment of the legacy: Peace be unto you. His speaking peace makes peace, creates the fruit of the lips, peace; peace with God, peace in your own consciences, peace with one another; all this peace be with you; not peace with the world, but peace in Christ. His sudden appearing in the midst of them when they were full of doubts concerning him, full of fears concerning themselves, could not but put them into some disorder and consternation, the noise of which waves he stills with this word, Peace be unto you. (2.) His clear and undeniable manifestation of himself to them, Joh 20:20. And here observe, [1.] The method he took to convince them of the truth of his resurrection, They now saw him alive whom multitudes had seen dead two or three days before. Now the only doubt was whether this that they saw alive was the same individual body that had been seen dead; and none could desire a further proof that it was so than the scars or marks of the wounds in the body. Now, First, The marks of the wounds, and very deep marks (though without any pain or soreness), remained in the body of the Lord Jesus even after his resurrection, that they might be demonstrations of the truth of it. Conquerors glory in the marks of their wounds. Christ's wounds were to speak on earth that it was he himself, and therefore he arose with them; they were to speak in heaven, in the intercession he must ever live to make, and therefore he ascended with them, and appeared in the midst of the throne, a Lamb as it had been slain, and bleeding afresh, Rev 5:6. Nay, it should seem, he will come again with his scars, that they may look on him whom they pierced. Secondly, These marks he showed to his disciples, for their conviction. They had not only the satisfaction of seeing him look with the same countenance, and hearing him speak with the same voice they had been so long accustomed to, Sic oculos, sic ille manus, sic ora, ferebat - Such were his gestures, such his eyes and hands! but they had the further evidence of these peculiar marks: he opened his hands to them, that they might see the marks of the wounds on them; he opened his breast, as the nurse hers to the child, to show them the wound there. Note, The exalted Redeemer will ever show himself open-handed and open-hearted to all his faithful friends and followers. When Christ manifests his love to believers by the comforts of his Spirit, assures them that because he lives they shall live also, then he shows them his hands and his side. [2.] The impression it made upon them, and the good it did them. First, They were convinced that they saw the Lord: so was their faith confirmed. At first, they thought they saw an apparition only, a phantasm; but now they knew it was the Lord himself. Thus many true believers, who, while they were weak, feared their comforts were but imaginary, afterwards find them, through grace, real and substantial. They ask not, Is it the Lord? but are assured, it is he. Secondly, Then they were glad; that which strengthened their faith raised their joy; believing they rejoice. The evangelist seems to write it with somewhat of transport and triumph. Then! then! were the disciples glad, when they saw the Lord, If it revived the spirit of Jacob to hear that Joseph was yet alive, how would it revive the heart of these disciples to hear that Jesus is again alive? It is life from the dead to them. Now that word of Christ was fulfilled (Joh 16:22), I will see you again, and your heart shall rejoice. This wiped away all tears from their eyes. Note, A sight of Christ will gladden the heart of a disciple at any time; the more we see of Christ, the more we shall rejoice in him; and our joy will never be perfect till we come where we shall see him as he is. (3.) The honourable and ample commission he gave them to be his agents in the planting of his church, Joh 20:21. Here is, [1.] The preface to their commission, which was the solemn repetition of the salutation before: Peace be unto you. This was intended, either, First, To raise their attention to the commission he was about to give them. The former salutation was to still the tumult of their fear, that they might calmly attend to the proofs of his resurrection; this was to reduce the transport of their joy, that they might sedately hear what he had further to say to them; or, Secondly, To encourage them to accept of the commission he was giving them. Though it would involve them in a great deal of trouble, yet he designed their honour and comfort in it, and, in the issue, it would be peace to them. Gideon received his commission with this word, Peace be unto thee, Jdg 6:22, Jdg 6:23. Christ is our Peace; if he is with us, peace is to us. Christ was now sending the disciples to publish peace to the world (Isa 52:7), and he here not only confers it upon them for their own satisfaction, but commits it to them as a trust to be by them transmitted to all the sons of peace, Luk 10:5, Luk 10:6. [2.] The commission itself, which sounds very great: As my Father hath sent me, even so send I you. First, It is easy to understand how Christ sent them; he appointed them to go on with his work upon earth, and to lay out themselves for the spreading of his gospel, and the setting up of his kingdom, among men. He sent them authorized with a divine warrant, armed with a divine power, - sent them as ambassadors to treat of peace, and as heralds to proclaim it, - sent them as servants to bid to the marriage. Hence they were called apostles - men sent. Secondly, But how Christ sent them as the Father sent him is not so easily understood; certainly their commissions and powers were infinitely inferior to his; but, 1. Their work was of the same kind with his, and they were to go on where he left off. They were not sent to be priests and kings, like him, but only prophets. As he was sent to bear witness to the truth, so were they; not to be mediators of the reconciliation, but only preachers and publishers of it. Was he sent, not to be ministered to, but to minister? not to do his own will, but the will of him that sent him? not to destroy the law and the prophets, but to fill them up? So were they. As the Father sent him to the lost sheep of the house of Israel, so he sent them into all the world. 2. He had a power to send them equal to that which the Father had to send him. Here the force of the comparison seems to lie. By the same authority that the Father sent me do I send you. This proves the Godhead of Christ; the commissions he gave were of equal authority with those which the Father gave, and as valid and effectual to all intents and purposes, equal with those he gave to the Old Testament prophets in visions. The commissions of Peter and John, by the plain word of Christ, are as good as those of Isaiah and Ezekiel, by the Lord sitting on his throne; nay, equal with that which was given to the Mediator himself for his work. Had he an incontestable authority, and an irresistible ability, for his work? so had they for theirs. Or thus, As the Father hath sent me is, as it were, the recital of his power; by virtue of the authority given him as a Mediator, he gave authority to them, as his ministers, to act for him, and in his name, with the children of men; so that those who received them, or rejected them, received or rejected him, and him that sent him, Joh 13:20. (4.) The qualifying of them for the discharge of the trust reposed in them by their commission (Joh 20:22): He breathed on them, and said, Receive ye the Holy Ghost. Observe, [1.] The sign he used to assure them of, and affect them with, the gift he was now about to bestow upon them: He breathed on them; not only to show them, by this breath of life, that he himself was really alive, but to signify to them the spiritual life and power which they should receive from him for all the services that lay before them. Probably he breathed upon them all together, not upon each severally and, though Thomas was not with them, yet the Spirit of the Lord knew where to find him, as he did Eldad and Medad, Num 11:26. Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him (Gen 2:7), and to intimate that he himself was the author of that work, and that the spiritual life and strength of ministers and Christians are derived from him, and depend upon him, as much as the natural life of Adam and his seed. As the breath of the Almighty gave life to man and began the old world, so the breath of the mighty Saviour gave life to his ministers, and began a new world, Job 33:4. Now this intimates to us, First, That the Spirit is the breath of Christ, proceeding from the Son. The Spirit, in the Old Testament, is compared to breath (Eze 37:9), Come, O breath; but the New Testament tells us it is Christ's breath. The breath of God is put for the power of his wrath (Isa 11:4; Isa 30:33); but the breath of Christ signifies the power of his grace; the breathing of threatenings is changed into the breathings of love by the mediation of Christ. Our words are uttered by our breath, so the word of Christ is spirit and life. The word comes from the Spirit, and the Spirit comes along with the word. Secondly, That the Spirit is the gift of Christ. The apostles communicated the Holy Ghost by the laying on of hands, those hands being first lifted up in prayer, for they could only beg this blessing, and carry it as messengers; but Christ conferred the Holy Ghost by breathing, for he is the author of the gift, and from him it comes originally. Moses could not give his Spirit, God did it (Num 11:17); but Christ did it himself. [2.] The solemn grant he made, signified by this sign, Receive ye the Holy Ghost, in part now, as an earnest of what you shall further receive not many days hence." They now received more of the Holy Ghost than they had yet received. Thus spiritual blessings are given gradually; to him that has shall be given. Now that Jesus began to be glorified more of the Spirit began to be given: see Joh 7:39. Let us see what is contained in this grant. First, Christ hereby gives them assurance of the Spirit's aid in their future work, in the execution of the commission now given them: "I send you, and you shall have the Spirit to go along with you." Now the Spirit of the Lord rested upon them to qualify them for all the services that lay before them. Whom Christ employs he will clothe with his Spirit, and furnish with all needful powers. Secondly, He hereby gives them experience of the Spirit's influences in their present case. He had shown them his hands and his side, to convince them of the truth of his resurrection; but the plainest evidences will not of themselves work faith, witness the infidelity of the soldiers, who were the only eye-witnesses of the resurrection. "Therefore receive ye the Holy Ghost, to work faith in you, and to open your understandings." They were now in danger of the Jews: "Therefore receive ye the Holy Ghost, to work courage in you." What Christ said to them he says to all true believers, Receive ye the Holy Ghost, Eph 1:13. What Christ gives we must receive, must submit ourselves and our whole souls to the quickening, sanctifying, influences of the blessed Spirit - receive his motions, and comply with them - receive his powers and make use of them: and those who thus obey this word as a precept shall have the benefit of it as a promise; they shall receive the Holy Ghost as the guide of their way and the earnest of their inheritance. (5.) One particular branch of the power given them by their commission particularized (Joh 20:23): "Whosesoever sins you remit, in the due execution of the powers you are entrusted with, they are remitted to them, and they may take the comfort of it; and whosesoever sins you retain, that is, pronounce unpardoned and the guilt of them bound on, they are retained, and the sinner may be sure of it, to his sorrow." Now this follows upon their receiving the Holy Ghost; for, if they had not had an extraordinary spirit of discerning, they had not been fit to be entrusted with such an authority; for, in the strictest sense, this is a special commission to the apostles themselves and the first preachers of the gospel, who could distinguish who were in the gall of bitterness and bond of iniquity, and who were not. By virtue of this power, Peter struck Ananias and Sapphira dead, and Paul struck Elymas blind. Yet it must be understood as a general charter to the church and her ministers, not securing an infallibility of judgment to any man or company of men in the world, but encouraging the faithful stewards of the mysteries of God to stand to the gospel they were sent to preach, for that God himself will stand to it. The apostles, in preaching remission, must begin at Jerusalem, though she had lately brought upon herself the guilt of Christ's blood: "Yet you may declare their sins remitted upon gospel terms." And Peter did so, Act 2:38; Act 3:19. Christ, being risen for our justification, sends his gospel heralds to proclaim the jubilee begun, the act of indemnity now passed; and by this rule men shall be judged, Joh 12:48; Rom 2:16; Jam 2:12. God will never alter this rule of judgment, nor vary from it; those whom the gospel acquits shall be acquitted, and those whom the gospel condemns shall be condemned, which puts immense honour upon the ministry, and should put immense courage into ministers. Two ways the apostles and ministers of Christ remit and retain sin, and both as having authority: - [1.] By sound doctrine. They are commissioned to tell the world that salvation is to be had upon gospel terms, and no other, and they shall find God will say Amen to it; so shall their doom be. [2.] By a strict discipline, applying the general rule of the gospel to particular persons. "Whom you admit into communion with you, according to the rules of the gospel, God will admit into communion with himself; and whom you cast out of communion as impenitent, and obstinate in scandalous and infectious sins, shall be bound over to the righteous judgment of God." III. The incredulity of Thomas, when the report of this was made to him, which introduced Christ's second appearance. 1. Here is Thomas's absence from this meeting, Joh 20:24. He is said to be one of the twelve, one of the college of the apostles, who, though now eleven, had been twelve, and were to be so again. They were but eleven, and one of them was missing: Christ's disciples will never be all together till the general assembly at the great day. Perhaps it was Thomas's unhappiness that he was absent - either he was not well, or had not notice; or perhaps it was his sin and folly - either he was diverted by business or company, which he preferred before this opportunity, or he durst not come for fear of the Jews; and he called that his prudence and caution which was his cowardice. However, by his absence he missed the satisfaction of seeing his Master risen, and of sharing with the disciples in their joy upon that occasion. Note, Those know not what they lose who carelessly absent themselves from the stated solemn assemblies of Christians. 2. The account which the other disciples gave him of the visit their Master had made them, Joh 20:25. The next time they saw him they said unto him, with joy enough, We have seen the Lord; and no doubt they related to him all that had passed, particularly the satisfaction he had given them by showing them his hands and his side. It seems, though Thomas was then from them, he was not long from them; absentees for a time must not be condemned as apostates for ever: Thomas is not Judas. Observe with what exultation and triumph they speak it: "We have seen the Lord, the most comfortable sight we ever saw." This they said to Thomas, (1.) To upbraid him with his absence: "We have seen the Lord, but thou hast not." Or rather, (2.) To inform him: "We have seen the Lord, and we wish thou hadst been here, to see him too, for thou wouldest have seen enough to satisfy thee." Note, The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, that they may hear it at second hand, and also by communicating what they have experienced. Those that by faith have seen the Lord, and tasted that he is gracious, should tell others what God has done for their souls; only let boasting be excluded. 3. The objections Thomas raised against the evidence, to justify himself in his unwillingness to admit it. "Tell me not that you have seen the Lord alive; you are too credulous; somebody has made fools of you. For my part, except I shall not only see in his hands the print of the nails, but put my finger into it, and thrust my hand into the wound in his side, I am resolved I will not believe." Some, by comparing this with what he said (Joh 11:16; Joh 14:5), conjecture him to have been a man of a rough, morose temper, apt to speak peevishly; for all good people are not alike happy in their temper. However, there was certainly much amiss in his conduct at this time. (1.) He had either not heeded, or not duly regarded, what Christ had so often said, and that too according to the Old Testament, that he would rise again the third day; so that he ought to have said, He is risen, though he had not seen him, nor spoken with any that had. (2.) He did not pay a just deference to the testimony of his fellow-disciples, who were men of wisdom and integrity, and ought to have been credited. He knew them to be honest men; they all ten of them concurred in the testimony with great assurance; and yet he could not persuade himself to say that their record was true. Christ had chosen them to be his witnesses of this very thing to all nations; and yet Thomas, one of their own fraternity, would not allow them to be competent witnesses, nor trust them further than he could see them. It was not, however, their veracity that he questioned, but their prudence; he feared they were too credulous. (3.) He tempted Christ, and limited the Holy One of Israel, when he would be convinced by his own method, or not at all. He could not be sure that the print of the nails, which the apostles told him they had seen, would admit the putting of his finger into it, or the wound in his side the thrusting in of his hand; nor was it fit to deal so roughly with a living body; yet Thomas ties up his faith to this evidence. Either he will be humoured, and have his fancy gratified, or he will not believe; see Mat 16:1; Mat 27:42. (4.) The open avowal of this in the presence of the disciples was an offence and discouragement to them. It was not only a sin, but a scandal. As one coward makes many, so does one believer, one sceptic, making his brethren's heart to faint like his heart, Deu 20:8. Had he only thought this evil, and then laid his hand upon his mouth, to suppress it, his error had remained with himself; but his proclaiming his infidelity, and that so peremptorily, might be of ill consequence to the rest, who were as yet but weak and wavering.”

“Then the same day at evening,.... The same day Christ rose from the dead, and appeared to Mary; at the evening of that day, after he had been with the two disciples to Emmaus, about eight miles from Jerusalem, and they had returned again to the rest; and after there had been such a bustle all day in Jerusalem, about the body of Jesus; the soldiers that watched the sepulchre, giving out, by the direction of the elders, that the disciples of Christ had stolen away the body, while they slept: being the first day of the week; as is said in Joh 20:1 and here repeated, to prevent any mistake; and that it might be clear what day it was the disciples were assembled together, and Christ appeared to them: when the doors were shut; the doors of the house where they were, which it is plain was in Jerusalem, Luk 24:33 but whether it was the house where Christ and his disciples ate the passover together, or whether it was John's home or house, to which he took the mother of Christ, since he and Peter, and the rest, seem to be afterwards together in one place, is not certain: however, the doors were shut; which is not merely expressive of the time of night, when this was usually done; but signifies that they were really locked and bolted, and barred, for which a reason is given as follows: where the disciples were assembled for fear of the Jews; after their scattering abroad upon the taking of Christ, and after his crucifixion was over; and especially after the report of his body being took away, they gathered together, and made fast the doors of the place, lest the Jews should come in upon them, and surprise them; for they might fear, that since they had took away their master's life, theirs must go next; and especially since it was rumoured abroad that they had stole away his body, they might be under the greater fear, that search would be made after them, and they be apprehended and brought into trouble on that account: came Jesus and stood in the midst of them; on a sudden, at once, and when they had no thought or fear of anyone's coming upon them, without some previous notice; but he being the Almighty God, did, by his omnipotent power, cause the bars and bolts, and doors, in the most secret and unobserved manner, to give way to him, and let him in at once among them: when as a presage and pledge of the accomplishment of his promise to be with, and in the midst of his, when met together, either in private or public, he stood and presented himself in the midst of them: and to let them know at once he was no enemy, he saith unto them, peace be unto you: , "peace be unto you", is an usual form of salutation among the Jews; see Gen 43:23 expressive of all prosperity in soul and body, inward and outward, spiritual and temporal; and here may have a special regard to that peace he said he gave unto them, and left with them, upon his departure from them; and which he had obtained by the blood of his cross, and now preached unto them.”

“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, Joh 18:8, Let these go away - had prevented the Jews from offering them any injury; 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. Some think, therefore, that they had the doors not only shut, but barricadoed: nevertheless Jesus came in, the doors being shut, i.e. while they continued shut. But how? By his almighty power: and farther we know not. Yet it is quite possible that no miraculous influence is here intended. The 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 Joh 20:30 (note). The evangelist has omitted the appearing of our Lord to the other women who came from the tomb, Mat 28:9, and that to the two disciples who were going to Emmaus, Luk 24:13, etc., 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!”

“And the doors were [1] shut, or being shut; and remaining still shut, his glorified body entered by penetration through the doors, as he did at his resurrection. Maldonatus takes notice, that Calvin was the first that denied this, against the belief of all the ancient Fathers and interpreters, who call this a miracle of divine power. (Witham) — The same power which could bring Christ’s whole body, entire in all its dimensions, through the doors, can, without the least question, make the same body really present in the sacrament; though both the one and the other be above our comprehension. (Challoner) — Therefore it is a want of faith to limit the power of Christ, by the ordinary rules of place, and to deny that he can be in the blessed Sacrament, and on so many altars as he pleaseth. We do not still join with the Ubiquists or Brentiani, who, quite contrary to the Zuinglians, maintain, that the humanity of Jesus Christ is in every place where his divinity is. This is contrary to faith. (Bristow)”

“JESUS APPEARS TO THE ASSEMBLED DISCIPLES. (Joh 20:19-23) the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus--plainly not by the ordinary way of entrance. and saith unto them Peace be unto you--not the mere wish that even His own exalted peace might be theirs (Joh 14:27), but conveying it into their hearts, even as He "opened their understandings to understand the scriptures" (Luk 24:45).”