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