John 20:23

ancy, and not to be any farther regarded. Verse 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. Verse 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 most 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. Verse 6 Seeth the linen clothes lie - Θεωπει: from θεαομαι, to behold, and ὁραω, to see - to look steadily at any thing, so as to discover what it is, and to be satisfied with viewing it. Verse 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, and lay them by in separate places. Verse 8 That other disciple - John. Saw - 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. Verse 9 They knew not the scripture - Viz. Psa 16:9 , Psa 16:10 : Thou wilt not leave my soul in hell - כי לא תעזב נפשי לשאול ki 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 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, Mat 12:40 , which was at once the type and the proof of his own resurrection. However, this ingenuous confession of John, in a matter so dishonorable to himself, is a full proof of his sincerity, and of the truth of his narration. Verse 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 met together for religious purposes. See Joh 20:19 . Verse 11 But Mary stood without - She remained some time after Peter and John had returned to their own homes. Verse 12 Seeth two angels - See on Joh 20:6 (note). She knew these to be angels by their white and glistening robes. Matthew and Mark mention but one angel - probably that one only that spoke, Joh 20:13 . One at the head, and the other at the feet - So were the cherubim placed at each end of the mercy-seat: Exo 25:18 , Exo 25:19 . Lightfoot. Verse 13 They have taken away my Lord - It was conjectured, on Joh 19:42 , 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 removal she probably attributed to some of our Lord's disciples, or to some of his friends. Verse 14 She turned herself back - Or, εστραφη εις τα οπισω, she was 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. Knew not that it was Jesus - John has here omitted what the angels said to the women, about Christ's being risen; probably because it was so particularly related by the other evangelists: Mat 28:5-7 ; Mar 16:6 , Mar 16:7 ; Luk 24:5-7 . Mary was so absorbed in grief that she paid but little attention to the person of our Lord, and therefore did not at first discern it to be him; nor could she imagine such an appearance 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. Verse 15 Supposing him to be the gardener - Κηπουρος, the inspector or overseer of the garden, from κηπος, a garden, and ουρος, an inspector - the person who had the charge of the workmen, 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 carrying him away with her, if she can but find where he is laid! Verse 16 Mary - This word was no doubt spoken with uncommon emphasis; and the usual sound of Christ's voice accompanied it, so as immediately to prove that it must be Jesus. What transports of joy must have filled this woman's heart! Let it be remarked 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 Savior. After Mary's exclamation of Rabboni, and its interpretation by the evangelist, one MS., the later Syriac, Syriac Hieros., and three copies of the Itala, add και προσεδραμεν ἁψασθαι αυτου, And she ran to embrace, or cling to him. Then our Lord's words come in with the reason for them. Verse 17 Touch me not - Μη μου ἁπτου, Cling not to me. Ἁπτομαι has this sense in Job 31:7 , where the Septuagint use it for the Hebrew דבק dabak, which signifies to cleave, cling, stick, or be glued to. From Mat 28:9 , 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." Verse 18 Told the disciples - that he had spoken these things - St. Mark says, Mar 16:11 , that the afflicted apostles could not believe what she had said. They seem to have considered it as an effect of her troubled imagination. Verse 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, 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! Verse 20 He showed unto them his hands and his side - So it appears that his body bore the marks of the nails and the spear; and these marks were preserved that the disciples might be the more fully convinced of the reality of his resurrection. Verse 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. Verse 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 (רוח אלהים ruach Elohim) being the grand principle and cause of his spiritual and Divine life. 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 establish 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 scandalous life, is, at the same time, a member and instrument of the devil." Verse 23 Whose soever sins ye remit - See the notes on Mat 16:19 ; Mat 18:18 . It is certain God alone can forgive sins; and it would not only be blasphemous, 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 primitive apostles exclusively possessed. Verse 24 Thomas - called Didymus - See this name explained, Joh 11:16 (note). Was not with them - And, by absenting himself from the company of the disciples, he lost this precious opportunity of seeing and hearing Christ; and of receiving (at this time) the inestimable 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, Joh 20:25 ; 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 became 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 hand, and thrust his hand into the wound made by the spear in his side. Thomas had lost much good, and gained much evil, and yet was insensible of his state. Behold the consequences of forsaking the assemblies of God's people! Jesus comes to the meeting - a disciple is found out of his place, who might have been there; and he is not only not blessed, but his heart becomes hardened and darkened through the deceitfulness of sin. It was through God's mere mercy that ever Thomas had another opportunity of being convinced of his error. Reader! take warning. Verse 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. Verse 27 Then saith he to Thomas - Through his infinite compassion, he addressed him in a particular manner; condescending in this case to accommodate himself to the prejudices of an obstinate, though sincere, disciple. Reach hither thy finger, etc. - And it is very probable that Thomas did so; for his unbelief was too deeply rooted to be easily cured. Verse 28 Thomas answered, etc. - 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 Mopsuestia 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 in - sees Thomas, and addresses him; desiring him to come to him, and put his finger into the print of the nails, etc. 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 religious adoration. Thomas was the first who gave the title of God to Jesus; and, by this glorious confession, made some amends for his former obstinate incredulity. It is worthy of 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 Joh 20:30 , Joh 20:31 . Bishop Pearce says here: "Observe that Thomas 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 honor 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? Verse 29 Thomas - This word is omitted by almost every MS., version, and ancient commentator of importance. Blessed are they, etc. - 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 implicit 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 trembling, 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. Verse 30 Many other signs truly did Jesus, etc. - That is, besides the two mentioned here. Joh 20:19 , Joh 20:26 , viz. Christ's entering into the house in a miraculous manner twice, notwithstanding the doors were fast shut: see on Joh 20:19 (note). The other miracles which our Lord did, and which are not related here, were such as were necessary to the disciples only, and therefore 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. Verse 31 That ye might believe - What is here recorded is to give a full proof of the Divinity of Christ; that he is the promised Messiah; that he really suffered and rose again from the dead; and that through him every believer might have eternal life. Life - Several MSS., versions, and fathers read eternal life, and this is undoubtedly the meaning of the word, whether the various reading be admitted or not. 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 last chapter, as they bear a very great similarity to those that are found there; and it is likely that their true place is between 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 correspondence, there is no authority for changing their present position. After reading the Gospel of John, his first Epistle should be next taken up: it is written exactly in the same spirit, and keeps the same object steadily in view. As John's Gospel may be considered a supplement to the other evangelists, so his first Epistle may be considered a supplement and continuation to his own Gospel. In some MSS. the epistles follow this Gospel, not merely because the transcribers wished to have all the works of the same writer together, but because there was such an evident connection between them. The first Epistle is to the Gospel as a pointed and forcible application is to an interesting and impressive sermon. Introduction Jesus shows himself to the disciples at the sea of Tiberias, Joh 21:1-5 . The miraculous draught of fishes, Joh 21:6-11 . He dines with his disciples, Joh 21:12-14 . Questions Peter concerning his love to him, and gives him commission to feed his sheep, Joh 21:15-17 . Foretells the manner of Peter's death, Joh 21:18 , Joh 21:19 . Peter inquires concerning John, and receives an answer that was afterwards misunderstood, Joh 21:20-23 . John's concluding testimony concerning the authenticity of his Gospel, and the end for which it was written, Joh 21:24 , Joh 21:25 . 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: Mat 28:7 ; Mar 16:7 . This promise we find he fulfilled in the way John relates here. This was the seventh appearance of our Lord after the resurrection. Matthew, Mat 28:16 , 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. Verse 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 individuals: Luk 8:3 . As it is probable that the scandal of the cross had now shut up this source of support, 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 Joh 21:2 , 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 afterwards wrought. Verse 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 Mar 16:12 ; otherwise his person was so remarkable that all his disciples readily knew him when he was at hand: see Joh 21:12 . Verse 5 Children - Παιδια, a term of familiarity and affectionate kindness: it is the vocative case plural of παιδιον, which is the diminutive of παις, and literally signifies little children, or beloved children. How the margin has made sirs out of it I cannot conceive. Any meat - Προσφαγιον from προς, besides, and φαγω, I eat; any thing that is eaten with bread, or such like solid substances, 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 Joh 6:9 . Verse 6

my hand into his side, I will not believe. The infallible proof of Christ's resurrection was his showing himself alive, Acts i. 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, v. 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, Luke xxiv. 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 v. 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 ( v. 1 ) that Christ arose on the first day of the week, and it might have been sufficient to say here ( v. 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. x. 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. xii. 14 ; Prov. xxviii. 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, ch. xiv. 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, v. 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. v. 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 ( ch. xvi. 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, v. 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, Judg. vi. 22, 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. lii. 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, Luke x. 5, 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, ch. xiii. 20 . (4.) The qualifying of them for the discharge of the trust reposed in them by their commission ( v. 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. xi. 26 . Christ here seems to refer to the creation of man at first, by the breathing of the breath of life into him ( Gen. ii. 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 xxxiii. 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 ( Ezek. xxxvii. 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. xi. 4 ; xxx. 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. xi. 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 ch. vii. 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. i. 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 ( v. 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, Acts ii. 38 ; iii. 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, ch. xii. 48 ; Rom. ii. 16 ; Jam. ii. 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, v. 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, v. 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 ( ch. xi. 16 ; xiv. 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 Matt. xvi. 1 ; xxvii. 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, Deut. xx. 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. The Incredulity of Thomas. 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. 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 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. We have here an account of another appearance of Christ to his disciples, after his resurrection, when Thomas was now with them. And concerning this we may observe,

[[Luther published four sermons for John 20:19-31. The first can be found in the electronic version in verses 19-21. The second is found in verses 22-24, the third in verses 25-27, and the last in verses 28-31.]] Sermon for the Sunday after Easter; John 20:19-31 (2nd Sermon) I. OF TRUE GODLINESS; OF THE LAW AND FAITH. 1 In today's Gospel is presented to us, what the life of a Christian is to be and that it consists of two parts: first, that the Lord shows Thomas his hands and feet; secondly, that he is sent as Christ is sent. This is nothing else than faith and love, the two thoughts that are preached to us in all the Gospel texts. 2 Formerly you heard, and alas! it is preached in all the world, that if anyone desires to become righteous, he must begin with human laws. This was done under the reign of the pope, and nearly all the very best preachers preached nothing else than how one is to be outwardly pious, and about good works which glitter before the world. But this is still far from the true righteousness that avails before God. 3 There is another way to begin to become righteous, which commences by teaching us the laws of God, from which we learn to know ourselves, what we are, and how impossible it is for us to fulfil the divine commandments. The law speaks thus: Thou shalt have one God, worship him alone, trust in him alone, seek help and comfort from him alone. Ex 20. The heart hears this and yet it cannot do it. Why then does the law command such an impossible thing? In order, as I have said, to show us our inability, and that we may learn to know ourselves and to see ourselves as we are, even as one sees himself in a mirror. When now the conscience, thus smitten by God's law, begins to quake and finds that it does not keep God's commandment, then the law does its proper work; for the true mission of the law is only to terrify the conscience. 4 But there are two classes of men who fulfil the law, or who imagine they fulfil it. The first are those who, when they have heard it, begin with outward works; they desire to perform and fulfil it by works. How do they proceed? They say: God has commanded thou shalt have one God; I surely will worship no other God; I will serve him and no idol, and will have no heathen idolatrous image in my house or in my church; why should I do this? Such persons make a show with their glittering, fabricated service of God, like the clergy in our day, and they think they keep this law, when they bend their knees and are able to sing and prate much about God. By this show the poor laity also are deceived; they follow after and also desire to obey the law by their works. But the blind guides the blind and both fall into a pit, Lk 6,39. This is the first class, who take hold and imagine they will keep the law, and yet they do not. 5 The other class are those who know themselves by the law and study what it seeks and requires. For instance, when the law speaks: “Thou shalt have one God, and worship and honor him alone,” this same heart meditates: What does this mean? Shalt thou bend the knees? Or what is it to have one God? It surely is something else than a bodily, outward reverence; and finally it perceives that is a very different thing than is generally supposed; that it is nothing but having trust and hope in God, that he will help and assist in all anxiety and distress, in every temptation and adversity, that he will save him from sin, from death, from hell and from the devil, without whose help and salvation he alone can do nothing. And this is the meaning of having one God. A heart, so thoroughly humble, desires to have God, namely, a heart that has become quite terrified and shaken by this commandment, and in its anxiety and trouble flees to God alone. 6 This now the hypocrites and work-saints, who lead a fine life before the world, are not able to do; for their confidence is based alone upon their own righteousness and outward piety. Therefore, when God attacks them with the law and causes the poor people to see that they have not kept the law, aye, not the least of it, and when overwhelmed by anxiety and distress, and an evil conscience, and they perceive that external works will not suffice and that keeping the commandments of God is a very different thing from what they thought; then they rush ahead and seek ever more and more, and other and still other works, and fancy that they will thereby quiet their conscience; but they greatly miss the right way. Hence it comes to pass that one wishes to do it by rosaries, another by lasting; this one by prayer and that one by torturing his body; one runs to St. James, another to Rome, this man to Jerusalem, that to Aix; here one becomes a monk, another a nun, and they seek their end in so many ways that they can scarcely be enumerated. 7 Why do they do all this? Because they wish to save themselves, to rescue and help themselves. The consequence of this is great blasphemy of God, for they also boast mightily of these works, and vaunt and say: I have been in an order so long, I have prayed so many rosaries, have fasted so much, have done this and that; God will give me heaven as a reward. This then means to have an idol. This also is the meaning of Isaiah, when he says: “They worship the work of their own hands,” Is 2:8. He is not speaking of stone and wood, but of the external works, which have a show of goodness and beauty before men. These hypocrites are ingenious enough to give the chaff to God and to keep the wheat for themselves. This then is true idolatry, as St. Paul writes to the Romans: “Thou that abhorrest idols, dost thou rob temples?” Rom 2:22. This is spiritual robbery. 8 Therefore you will find that there is nothing good in any man of himself. But you have this distinction, that the upright, in whom the law has exercised its work, when they feel their sickness and weakness, say: God will help me; I trust in him; I build upon him; he is my rock and hope. But the others, as hypocrites and work-saints, when trial, distress and anxiety are at hand, lament and say: Oh, whither shall I go? They must at last despair of God, of themselves and of their works, even if they have ever so many of them. 9 Such in the first place are these false and unrighteous pupils of the law, who presume to fulfil it by their works. For they have an appearance and glitter outwardly, but in their hearts they have nothing but filth and uncleanness. Therefore they also merit nothing before God, who regards not external works that are done without any heart in them. 10 In the second place they are the true and real pupils, who keep the law, who know and are conscious that they do evil, and make naught of themselves, surrender themselves, count all their works unclean in the eyes of God, and despair of themselves and all their own works. They who do this, shall have no trouble, except that they must not deceive themselves with vain fruitless thoughts and defer this matter until death; for if anyone persistently postpones this until death, he will have a sad future. 11 But we must give heed that we do not despair, even if we still feel sinful inclinations and are not as pure as we would like to be. You will not entirely sweep out of your heart all this rubbish, because we are still flesh and blood. This much can surely be done: outward wicked deeds can be prevented and carnal, shameful words and works avoided, although it is attained with difficulty. But it will never come to pass here that you are free from lust and evil inclination. St. Jerome undertook to root such inclinations out of his heart by prayer, fasting, work and torture of the body; but he found out what he accomplished; it was of no avail, the concupiscence remained. Works and words can be restrained, but lust and inclinations no one can root out of himself. 12 In short, if you desire to attain the true righteousness that avails before God, you must despair altogether of yourself and trust in God alone; you must surrender yourself entirely to Christ and accept him, so that all that he has is yours, and all that is yours, becomes his. For in this way you begin to burn with divine love and become quite another man, completely born anew, and all that is in you is converted. Then you will have as much delight in chastity as before you had pleasure in unchastity, and so forth with all lusts and inclinations. 13 This now is the first work of God, that we know ourselves, how condemned, miserable, weak and sickly we are. It is then good and God's will, that a man desponds and despairs of himself, when he hears: This shalt thou do and that shalt thou do. For everybody must feel and experience in himself, that he does not and cannot do it. The law is neither able nor is it designed to give You this power of obeying it; but it effects what St. Paul says: “The law worketh wrath,” Rom 4:15, that is, nature rages against the law, and wishes the law did not exist. 14 Therefore they who presume to satisfy the law by outward deeds, become hypocrites; but in the others it works wrath only, and causes sins to increase, as St. Paul says in another place: “The power of sin is the law.” I Cor 15:56. For the law does not take sin away, aye, it multiplies sin, and causes me to feel my sin. So he says again to the Corinthians: “The letter killeth,” 2 Cor 3,6, that is, the law works death in you; in other words, it reduces you to nothing; “but the Spirit giveth life.” For when he comes through the Gospel, the law is already fulfilled, as we shall hear. 15 Therefore the world errs, when it tries to make men righteous through laws; only pretenders and hypocrites result from such efforts. But reverse this and say as St. Paul says: The law produces sin. For the law does not help me the least, except that it teaches me to, know myself; there I find nothing but sin; how then should it take sin away? We will now see how this thought is set forth in this Gospel. The text says: V.19. “When therefore it was evening, on that day, the first day of the week, and the doors were shut where disciples were for fear of the Jews.” 16 What do the disciples fear? They fear death; aye they were in the very midst of death. Whence came their fear of death? From sin, for if they had not sinned, they would not have feared. Nor could death have injured them; for the sting of death, by means of which it kills, is sin, 1 Cor 15:56. But they, like us all, had not yet a true knowledge of God. For if they had esteemed God as God, they would have been without fear and in security; as David says: “Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in Sheol, behold, thou art there. if I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me.” Ps 139:7-10 And as he says in another place: “In peace will I both lay me down and sleep; for thou, Jehovah, alone makest me dwell in safety,” Ps 4:8. It is easy to die, if I believe in God; for then I fear no death. But whoever does not believe in God, must fear death, and can never have a joyful and secure conscience. 17 Now God drives us to this by holding the law before us, in order that through the law we may come to a knowledge of ourselves. For where there is not this knowledge, one can never be saved. He that is well needs no physician; but if a man is sick and desires to become well, he must know that he is weak and sick, otherwise he cannot be helped. But if one is a fool and refuses to take the remedy that will restore him to health he must certainly die and perish. But our papists have closed our eyes, so that we were not compelled, and not able, to know ourselves, and they failed to preach the true power of the law. For where the law is not properly preached, there can be no self-knowledge. 18 David had such knowledge, when he said: “Have mercy upon me, O God, according to thy lovingkindness; according to the multitude of thy mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgressions; and my sin is ever before me. Against thee, thee only, have I sinned, and done that which is evil in thy sight, that thou mayest be justified when thou speakest, and be clear when thou judgest. Behold, I was brought forth in iniquity; and in sin did my mother conceive me.” Ps 51,1 ff. Just as if David wished to say: Behold, I am so formed of flesh and blood, which of itself is sin, that I cannot but sin. For although you restrain your hands and feet or tongue, that they sin not; the inclinations and lusts always remain, because flesh and blood are present, you may go whither you please, to Rome or to St. James. 19 If now an upright heart that comes to the point of knowing itself is met by the law, it verily will not begin and seek to help itself by works; but it confesses its sin and helplessness, its infirmity and sickness, and says: Lord God, I am a sinner, a transgressor of thy divine commandments: help thou, for I am lost. Now when a man is in such fear and cries out thus to God, God cannot refrain from helping him; as, in this case Christ was not long absent from the disciples tormented by fear; but he is soon present, comforts them and says: V.19. “Peace be unto you!” Be of good courage; it is I; fear not. The same happens now. When we come to a knowledge of ourselves through the law and are now in deep fear, God arouses us and has the Gospel preached to us, by which he gives us a joyful and secure conscience. 20 But what is the Gospel? It is this, that God has sent his Son into the world to save sinners, Jn 3:16, and to crush hell, overcome death, take away sin and satisfy the law. But what must you do? Nothing but accept this and look up to your Redeemer and firmly believe that he has done all this for your good and freely gives you all as your own, so that in the terrors of death, sin and hell you can confidently say and boldly depend upon it, and say: Although I do not fulfil the law, although sin is still present and I fear death and hell, nevertheless from the Gospel I know that Christ has bestowed upon me all his works. I am sure he will not lie, his promise he will surely fulfil. And as a sign of this I have received baptism. For he says to his apostles and disciples: “Go ye into all the world, and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned,” Mk 16:15-16. Upon this I anchor my confidence. For I know that my Lord Christ has overcome death, sin, hell and the devil all for my good. For he was innocent, as Peter says: “Who did no sin, neither was guile found in his mouth.” I Pet 2:22. Therefore sin and death were not able to slay him, hell could not hold him, and he has become their Lord, and has granted this to all who accept and believe it. All this is effected not by my works or merits; but by pure grace, goodness and mercy. 21 Now whoever does not appropriate this faith to himself, must perish; and whoever possesses this faith, shall be saved. For where Christ is, the Father will come and also the Holy Spirit. There will then be pure grace, no law; pure mercy, no sin; pure life, no death; pure heaven, no hell. There I will comfort myself with the works of Christ, as if I myself had done them. There I will no longer concern myself about cowls or tonsures, St. James or Rome, rosaries or scapularies, praying or fasting, priests or monks. 22 Behold, how beautiful the confidence towards God that arises in us through Christ! You may be rich or poor, sick or well, yet you will always say: God is mine, I am willing to die; for this is acceptable to my Father, and death cannot harm me; it is swallowed up in victory, as St. Paul says in I Cor 15:57, yet not through us, but “Thanks be to God,” says he, “who giveth us the victory through our Lord Jesus Christ.” Therefore although we must die, we have no fear of death, for its power and might are broken by Christ, our Saviour. 23 So then you understand that the Gospel is nothing but preaching and glad tidings, how Christ entered into the throes of death for us, took upon himself all our sins and abolished them; not that it was needful for him to do it, but it was pleasing to the Father; and that he has bestowed all this upon us, in order that we might boldly stand upon it against sin, death, Satan and hell. Hence arises great, unspeakable joy, such as the disciples here experience. The text says: V.20. “The disciples therefore were glad, when they saw the Lord” --not a Lord, who inspired them with terror or burdened them with labor and toil, but who provided for them and watched over them like a father is the lord of his estate and cares for his own. Aye, then first they rejoiced most on his account, when he spake to them: “Peace be unto you! It is I”, and when he had showed unto them his hands and feet, that is, his works, all which were to be theirs. 24 In the same manner he still comes to us through the Gospel, offers us peace and bestows his works upon us: if we believe, we have them; if we believe not, we have them not. For the Lord's hands and feet really signify nothing but his works, which he has done here upon earth for men. And the showing of his side is nothing but the showing of his heart, in order that we may see how kind, loving and fatherlike his mind is toward us. All this is set forth for us in the Gospel as certainly and clearly as it was revealed and shown to the disciples bodily in our text. And it is much better that it is done through the Gospel than if he now entered here by the door; for you would not know him, even if you saw him standing before you, even much less than the Jews recognized him. 25 This is the true way to become righteous, not by human commandments, but by keeping the commandments of God. Now nobody can do this except by faith in Christ alone. From this flows love that is the fulfilment of the law, as St. Paul says in Rom 13:10. And this results not from the exercise of virtues and good works, as was taught hitherto, which produced only true martyrs of Satan and hypocrites; but faith makes righteous, holy, chaste, humble and so forth. For as Paul says to the Romans: “The Gospel is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek. For therein is revealed a righteousness of God from faith unto faith: as is written, But the righteous shall live by faith.” Rom 1:16-17. As if St. Paul should say: Your works will not save you but the Gospel will, if you believe; your righteousness is nothing, but Christ's righteousness avails before God; the Gospel speaks of this and no other writing does. Whoever now wishes to overcome death and blot out sins by his works, says that Christ has not died; as St. Paul says to the Galatians, “If righteousness is through the law, then Christ died for naught.” Gal. 2:21. And they who preach otherwise are wolves and seducers. 26 This has been said of the first part of our Gospel, to show what is to be our attitude toward God, namely, we are to cling to him in faith; and it shows what true righteousness is that is availing before God and how it is attained, namely, by faith in Christ, who has redeemed us from the law, from death, sin, hell and the devil; and who has freely given us all this in order that we may rely upon it in defiance of the law, death, sin, hell and the devil. Now follows how we are to conduct ourselves toward our neighbor; this is also shown to us in the text, where the Lord speaks thus: II. OF LOVE TO YOUR NEIGHBOR. V.21. “As the Father hath sent me, even so send I you.” 27 Why did God the Father send Christ? For no other purpose than to do the Father's will, namely, to redeem the world. He was not sent to merit heaven by good works or to become righteous thereby. He did many good works, aye, his whole life was nothing else than a continual doing good. But for whom did he do it? For the people who stood in need of it, as we read here and there in the Evangelists; for all he did, he did for the purpose of serving us. “As the Father hath sent me,” he says here, “even so send I you.” My Father hath sent me to fulfil the law, take the sin of the world upon myself, slay Death and overcome hell and the devil; not for my own sake, for I am not in need of it; but all for your sakes and in your behalf, in order that I may serve you. So shall you also do. 28 By faith you will accomplish all this. It will make you righteous before God and save you, and likewise also overcome death, sin, hell and the devil. But this faith you are to show in love, so that all your works may be directed to this end; not that you are to seek to merit anything by them; for all in heaven and earth is yours beforehand; but that you serve your neighbor thereby. For if you do not give forth such proofs of faith, it is certain that your faith is not right. Not that good works are commanded us by this Word; for where faith in the heart is right, there is no need of much commanding good works to be done; they follow of themselves. But the works of love are only an evidence of the existence of faith. 29 This, also is the intent of St. Peter, when he admonishes us in 2 Pet 1:5, to give diligence to make our faith sure and to prove it by our good works. But good works are those we do to our neighbor in serving him, and the only one thing demanded of a Christian is to love. For by faith he is already righteous and saved; as St. Paul says in Rom 13:8: “Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law.” Therefore Christ says to his disciples in Jn 13:34-35: “A new commandment I give unto, you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” 30 In this way we must give proof of ourselves before the world, that everyone may see that we keep God's commandment; and yet not that we would be saved or become righteous thereby. So then I obey the civil government for I know that Christ was, obedient to the government, and yet he had no need to be; he did it only for our sakes. Therefore I will also do it for Christ's sake and in behalf of my neighbor, and for the reason alone that I may prove my faith by my love; and so on through all commandments. In this manner the Apostles exhort us to good works in their writings; not that we become righteous and are saved by them, but only to prove our faith both to ourselves and others, and to make it sure. The Gospel continues: V.22, 23. “Receive ye the Holy Spirit: Whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained.” 31 This power is here given to all Christians, although some have appropriated it to themselves alone, like the pope, bishops, priests and monks have done: they declare publicly and arrogantly that this power was given to them alone and not to the laity. But Christ here speaks neither of priests nor of monks, but says: “Receive ye the Holy Spirit,” Whoever has the Holy Spirit, power is given to him, that is, to every one that is a Christian. But who is a Christian? He that believes. Whoever believes has the Holy Spirit. Therefore every Christian has the power, which the pope, bishops, priests and monks have in this case, to forgive sins or to retain them. 32 Do I hear then, that I can institute confession, baptize, preach and administer the Lord's supper? No. St. Paul says in I Cor 14:40: “Let all things be done decently and in order.” If everybody wished to hear confession, baptize and administer the Lord's supper, what order would there be? Likewise, if everybody wished to preach, who would hear? If we all preached at the same time, what a confused babble it would be, like the noise of frogs! Therefore the following order is to be observed: the congregation shall elect one, who is qualified, and he shall administer the Lord's supper, preach, hear confession and baptize. True we all have this power; but no one shall presume to exercise it publicly, except the one who has been elected by the congregation to do so. But in private I may freely exercise it. For instance, if my neighbor comes and says: Friend, I am burdened in my conscience; speak the absolution to me; then I am free to do, so, but I say it must be done privately. If I were to take my seat in the church, and another and all would hear confession, what order and harmony would there be? Take an illustration: If there are many heirs among the nobility, with the consent of all the others they elect one, who alone administers, the estate in behalf of the others; for if every one wished to rule the country and people, how would it be? Still they all alike have the power that he has who rules. So also is it with this power to forgive sins and to retain them. 33 But this word, to forgive sins or to retain sins, concerns those who confess and receive more than those who are to impart the absolution. And thereby we serve our neighbor. For in all services the greatest is to release from sin, to deliver from the devil and hell. But how is this done? Through the Gospel, when I preach it to a person and tell him to appropriate the words of Christ and to believe firmly that Christ's righteousness is his own and his sins are Christ's. This I say, is the greatest service I can render to my neighbor. 34 Accursed be the life, where one lives only for himself and not for his neighbor; and on the contrary, blessed be the life, in which one lives not for himself but for his neighbor and serves him by teaching, by rebuke, by help and by whatever manner and means. If my neighbor errs, I am to correct him; if he cannot immediately follow me, then I am to bear patiently with him; as Christ did with Judas, who had the purse with the money and went wrong and stole from it. Christ knew this very well; yet he had patience with him, admonished him diligently, although it did no good, until he disgraced himself. 35 So we are to give heed to do everything in behalf of our neighbor, and ever to be mindful, that Christ has done this and that for me; why should I not also for his sake freely do all for my neighbor? And see to it that all the works you do, are directed not to God, but to your neighbor. Whoever is a ruler, a prince, a mayor, a judge, let him not think that he is a ruler to gain heaven thereby or to seek his own advantage; but to serve the public. And so with other works, I assume to do for the good of my neighbor. For example if I take a wife, I make myself a captive; why do I do this? In order that I may not do harm to my neighbor's wife and daughters, and thus may bring my body into subjection; and so forth with all other works. 36 Thus then you have finely portrayed in this Gospel, as in almost all the Gospel lessons these two thoughts, faith and love. Through faith we belong above to God: through love below to our neighbor. That we may thus lay hold of this truth may God give us his help! Amen. [[Luther published four sermons f

Whose soever sins ye remit - (According to the tenor of the Gospel, that is, supposing them to repent and believe) they are remitted, and whose soever sins ye retain (supposing them to remain impenitent) they are retained. So far is plain. But here arises a difficulty. Are not the sins of one who truly repents, and unfeignedly believes in Christ, remitted, without sacerdotal absolution? And are not the sins of one who does not repent or believe, retained even with it? What then does this commission imply? Can it imply any more than, A power of declaring with authority the Christian terms of pardon; whose sins are remitted and whose retained? As in our daily form of absolution; and A power of inflicting and remitting ecclesiastical censures? That is, of excluding from, and re - admitting into, a Christian congregation.

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