the corpse might have been laid on a quantity of the aromatic substances, forming a sort of bed. As the Saviour's body was buried somewhat hastily, it might have been the intention of Joseph and Nicodemus to come again to the sepulchre, and in due form to bury the Saviour; a part of which form, when special respect was meant to be paid, consisted in burning large quantities of aromatic sub

stances.

have taken away the Lord out of the sepulchre, and we know not where they have laid him.

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

4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.

5 And he, stooping down, and looking in, saw the linen clothes lying; yet went he not in.

6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie;

7 And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.

8 Then went in also that other disciple which came first to the sepulchre, and he saw, and believed.

tened into the city, on account of the Sabbath's approach, which would be reckoned from the setting of the sun.

CHAPTER XX.

1. The stone taken away. Compare Mark 16: 3, 4. Matt. 27: 60. 28: 2.

See

2. The other disciple, &c. 19: 26. || Where they have laid him. Mary was not expecting the resurrection of Jesus; and she supposed that some persons had removed the corpse 40. Compare Matt. 27: 59. To to another spot. bury. The word in the original signifies the preparing for burial rather than the act itself of burying.

42. The sepulchre was nigh at hand; nigh to the place of the crucifixion, which was also nigh to the city. See v. 20. Having prepared the corpse as decently as they could, they deposited it in the sepulchre. They then has

8. He saw, and believed. Not only was the body not there, but the whole appearance of the sepulchre indicated that the corpse had not been removed without being reanimated. The orderly laying aside of the burialclothes showed that something had happened different from the mere removing of a corpse.

9 For as yet they knew not | unto him, Sir, if thou have borne the scripture, that he must rise him hence, tell me where thou again from the dead. hast laid him, and I will take him away.

he showed unto them his hands the Lord. But he said unto and his side. Then were the them, Except I shall see in his disciples glad when they saw the hands the print of the nails, and Lord. put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

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.

24. 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

thing unusual in his manner of presenting himself among the disciples; but whether it was miraculous or not, does not appear. The language of Luke, 24: 37, shows that the disciples regarded his presenting himself among them as wholly out of the ordinary course. Peace be unto you. One of the common modes of salutation. See Luke 24: 36.

26 And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing.

28 And Thomas answered and said unto him, My Lord and my God.

without mistake his will, so the apostles were to be fully authorized to act in the Messiah's place, as making known the great principles of the new religion, and able to answer the inquiry, Who shall receive forgiveness of sin, and from whom shall forgiveness be withholden ? They would be qualified to instruct men respecting the will of God in reference to pardon, and whatever principles they should announce as regu 22. He breathed on them. An em-lating the pardon of sin, those would blematic act, signifying his bestowal of the Holy Spirit, which was soon to take place. Compare 16: 7, 13. The Saviour here spoke by anticipation, and as giving a new assurance of the promise already made.

21. So send I you. Compare 17: 18.

23. Whose soever sins ye remit, &c. The Saviour addressed the disciples as his apostles and representatives. They were appointed, and were soon to be fully qualified, as the authoritative ministers of the Messiah, for making known his will. As Jesus had been the authorized messenger of the Father, able to communicate

VOL. II.

23

be the principles recognized in heaven. This fulness of qualification, which would render them the authoritative ambassadors of the Messiah, and interpreters of his will, would proceed from the influence of the Holy Spirit. This passage is of the same import as Matt. 16: 19, and 18: 18.

16.

24. Called Didymus. Compare 11:

28. My Lord and my God. Thomas was struck with astonishment, so convincing was the evidence that he who stood before him was in reality his

29 Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

30 And many other signs truly did Jesus in the presence of

Master. The emotions which suddenly sprung up in his heart he could express in no other way, than by the exclamation in which he recognized him, and with increased reliance confided in him, not only as being his Master, but also as being immensely superior to what he had once supposed. Thomas spoke in an excited state of mind; but he distinctly perceived, that something more than human pertained to Jesus. In order rightly to appreciate the feelings of Thomas, it is necessary to consider that on previous occasions Jesus had made such a display of power and knowledge as filled the disciples with awe (see Matt. 8: 27. 14: 25-33. Luke 5: 8), and that, during his conversation just before being betrayed, he had dwelt with great particularity on the topic that he was most intimately united with the Father. In addition, Thomas was deeply impressed by the manner in which Jesus had just addressed him, as showing that Jesus was not a stranger to the doubts and unbelief which Thomas had expressed. All these circumstances united were acting on his mind, and under their influence he uttered his exclamation. Jesus made no objection to it; and we may therefore regard him as assenting to the propriety of Thomas's language. His language, too, accords with the sentiment which was afterwards more fully embraced by the disciples, and which is so distinctly announced in the first verse of this Gospel. There was, doubtless, among the disciples an increasing reverence for their Master; and occasionally there broke forth from them expressions of astonishment, which were afterwards to prove, even far more fully than the

his disciples, which are not written in this book.

31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

disciples then perceived, most strictly conformed to the whole truth respecting Jesus.

29. Because thou hast seen me, &c. Jesus here gently reproved an unreasonable indulgence of doubt, and a demanding of greater evidence than is necessary: he also commended a willingness to yield to evidence which is appropriate and sufficient, though it be not so great as might be furnished. Such evidence Thomas had had in the testimony of his brethren; but he sought for stronger evidence, determined to trust only to his own personal sight.

REMARK. When we have appropriate and sufficient evidence in regard to religious matters, such as, in regard to other subjects, would be deemed sufficient, we ought not to withstand it, whether it be the evidence of testimony or of sight. The Saviour does not require us to believe any fact, or any doctrine, of his religion, without appropriate evidence. But when such evidence is furnished, it is sinful not to yield to it. When that evidence is not so abundant as it might, in possible circumstances, be, yet it warrants and should receive our belief. This spirit of simply trusting to proper testimony is pleasing to the Saviour, and is most obviously adapted to our whole nature and to all our circumstances. But a resisting of appropriate evidence because it may not be so strong as we think ought to be demanded, arg ies a wrong state of mind, and may hinder a person from feeling the force of the most abundant evidence.

31. Life through his name; eternal life through him.

AFTER these things Jesus whom Jesus loved saith unto