John 20:27

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

or 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, Fruit of Christ's Resurrection and the Office of the Keys; John 20:19-31 (3rd Sermon) THE FRUIT OF CHRIST’S RESURRECTION AND THE AUTHORITY AND OFFICE OF THE KEYS CHRIST EXERCISED. I. THE FRUIT OF CHRIST’S RESURRECTION. 1 The first part of this Gospel lesson is the same narrative we heard in the Gospel for Tuesday after Easter. The incident occurred on the evening of Easter, called by the Evangelists the first Sabbath, when Christ appeared for the first time to his frightened disciples, as they all with the exception of Thomas were assembled, and comforted and strengthened them in the faith of his resurrection. Thus we hear again what the power and benefit of Christ’s resurrection are, namely, that Christ, when he comes with such a sermon, brings peace and joy; and these are the true fruits of faith as they are mentioned among the other fruits of the Spirit by St. Paul in Galatians 5:22. 2 For when he comes he finds his disciples still sitting in fear and terror both from without because of the Jews and from within because of their consciences, and yet very weak and.slow of heart to believe, although they had heard from the women and some of the disciples that he had risen from the dead. But while this saddened their hearts and they were talking with one another about it, behold, Christ appears and hails them with the friendly greeting after the Hebrew custom, V.19. “Peace be unto you!” which means in our language, to wish one everything good. For we call that peace where all goes well, the heart is contented, and prosperity reigns. This is the joyful message Christ always brings with him, as he repeats it the second and third time in this narrative. 3 But this Peace of Christ is very secret and hidden from the eyes and the senses, for it is not of the nature that the world pictures and seeks, or as flesh and blood understand. For Christians can for the sake of Christ never expect any peace or any good from his enemies, the devil and the world. They must daily suffer misfortune and contention, for they are alarmed and afflicted and harassed by the devil with the terrors of sin and its punishment, by the world with its persecution and tyranny, and by the flesh with its own weakness, impatience, etc. Hence this is not a visible or tangible peace, consisting of bodily feeling, but an inner and spiritual peace, consisting in faith, which grasps and holds fast to nothing but what it hears in our text, namely, these gracious Words of Christ, which he speaks to all frightened and troubled souls: “Pax tibi; Peace be unto thee. Fear not” etc. And such a Christian, therefore, is contented and satisfied with having Christ as his friend and with having a gracious God who desires his constant welfare, even though, materially speaking, he has no peace in the world, but constant strife and contention. This is the peace of which St. Paul speaks in Philippians 4:7: “The peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus,” and of which Christ says in John 16:33: “These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation,” etc. 4 For the devil will not allow a Christian to have peace; therefore Christ must bestow it in a manner different from that in which the world has and gives, in that he quiets the heart and removes from within fear and terror, although without there remain contention and misfortune. And this we see in the example of these disciples of Christ, who are in great fear on account of the Jews; they are behind barred doors, not daring to go forth, and are in constant dread of death. Although they have peace without and are annoyed by no one, nevertheless their hearts are all aflutter, and they have neither rest nor peace. While they are thus in fear and terror, the Lord enters; he quiets their hearts and brings them peace, not by removing the danger, but by quieting their hearts. For the wickedness of the Jews is neither removed nor changed thereby, for they are as full of hatred and rage as before, and without there is no change whatever, but within the disciples are changed, they have become courageous and bold, and the hatred of the Jews is for them now of but little concern. 5 This is the true peace, which is able to calm the heart, not in time of good fortune, but in the midst of misfortune, when without there is nothing but contention. For here is the difference between worldly and spiritual peace. Worldly peace consists in removing the external evils which cause the contention, as for example, when enemies besiege a city, there is war, but when they are gone, peace returns. Thus also, when poverty and sickness are pressing thee, thou art not contented, but when they are removed, and thou art rid of the misfortune externally, thou art again at peace and rest. But he who endures this is not changed; he remains just as discouraged when these things exist as when they do not, the only difference being that he is feeling it and that it oppresses him when it is present. 6 But with the Christian or spiritual peace we find just the opposite conditions, namely, that the evils without remain, such as foes, sickness, poverty, sin, the devil, and death. They are ever present and are surrounding us; nevertheless there is internal peace, strength and comfort in the heart, so that the heart does not concern itself about misfortune, yea, is even more courageous and joyful in the presence than in the absence of misfortune. It can therefore indeed be called a peace, which passeth all understanding. For reason understands and seeks no other peace but that which comes from without through possessions which the world can give, but which knows not how to quiet and comfort the heart in times of need, when all else fails. But when Christ comes, he does not change the outward unpleasant conditions, but strengthens the person, and makes out of a timid, a fearless heart, out of a trembling, a bold heart; and out of a disquieted, a peaceful, quiet conscience, so that the person is courageous, bold, and joyful in the midst of those things in which otherwise all the world is terrified; that is, in death, terror of sin, and all distress, in which the world with its comfort and possessions can render no help. This, then, is a true and constant peace, which remains forever and is invincible as long as the heart clings to Christ. 7 Hence, this peace is nothing else than that the heart is certain that it has a merciful God and the forgiveness of sins, for without this it can neither stand in the time of need and danger, nor be satisfied by any earthly fortune. 8 But this takes place and is accomplished only when Christ shows us his hands and his side; that is, when he shows us through the Word how he was crucified for us and shed his blood and died, in order that he might pay the debt of our sins and reconcile and avert the wrath of God. This is the sure token that comforts the frightened conscience and heart and gives assurance of divine grace and forgiveness of sin. These he shows, so that they may never doubt, but be sure that it is he himself, who is not angry with them, but is their dear Savior; for this peace is not so easily grasped by them nor by any troubled consciences, as long as they are terrified and in the conflict. Therefore he comes and strengthens them both with the Word and with visible signs. 9 This he still does constantly after his resurrection, not visibly but through the voice of the ministry, which we are to believe, even though we do not see him, as he also says at the close of this Gospel, through which he also shows how he shed his blood for us; for it is indeed sufficient that he showed this once to his disciples, to strengthen their and our faith and to show that he is truly risen and is the same Christ who for our sakes was nailed to the cross and pierced. 10 Therefore, the second thing which follows the friendly greeting of Christ, or the offering of peace, and the showing of his hands and side, if it is received by faith, is called joy, as the text says: V.20. “The disciples therefore were glad, when they saw the Lord.” For it is indeed the greatest joy the heart of man can experience, again to see and recognize Christ, who had been dead to him before, and with whom all comfort and joy had fled; and when he can now again have the joyful comfort in him, and know that he has in him a dear Savior, and through him has found grace and comfort with God against all the terror of sin and death, and against the power of the world and of hell. This is what St. Paul means in Romans 5:1: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand” etc. 11 Of this we sing also at this season in the old Easter hymn on the resurrection of the Lord: “Christ is risen from all his pangs,” for we are not only told of the story of his resurrection, but it is also brought close to us, and we are told to rejoice in it as our treasure and salvation, through which we have peace and every good gift from God. For how could we rejoice in him, if we had nothing of him nor appropriated as our own possession that which he has done for us. Therefore he also wishes to teach us that Christ is our comfort, and this comfort we should surely obtain and desire no other on which we can depend in every time of need. For through his resurrection he has conquered all and bestows upon us as our own all that he has done and suffered. 12 But from the fact that Christ comes to the disciples through the door that is closed, we are to learn that after his resurrection and in his kingdom here upon earth he is no longer bound by bodily, visible, tangible and worldly things, as time, place, space and the like, but that he is to be recognized and believed in as one who through his power can reign everywhere, who can be present with us at all places and at all times, when and wherever necessary, and who will help us without being taken captive and hindered by the world and its power. 13 In the second place, he also shows that wherever he comes with his government and rule, through the office of the Word, he does not come with a great noise, with storm and commotion, but very orderly; not changing nor breaking anything in the outward affairs of human life and government. He simply permits these things to remain in their condition and office as he finds them, and governs Christendom in a way that orderly government is neither abolished nor weakened upon the earth. Thus he does not derange and displace anything in man, neither his senses nor his reason; but he illuminates and changes for the better his heart and reason. 14 The devil, on the contrary, disorganizes and ruins everything through his factious and disturbing spirits, his ratling and boisterous servants, in the external and worldly government and life as well as internally in the hearts of men, whom he really makes insane and blind by his evil spirits, as we now have experienced with his insurrectional prophets, fanatics, and Anabaptists. 15 This the first part of this Gospel treats of how Christ comforts and gladdens his dear disciples through his resurrection, and resurrects them, together with himself, from the heavy death and sorrow of their hearts, in that Christ was now lost and eternally dead to them. And as they now have this benefit and fruit, and in order that this power and comfort of the resurrection be made known to others, he continues and gives the command to spread the same in the world through their office, as we read: II. THE GOVERNMENT AND OFFICE OF THE KEYS CHRIST INSTITUTED. V.21-23. “Jesus therefore said to them again, Peace be unto you; as the Father hath sent me, even so send I you. And when he had said this, he breathed on them and saith unto them. Receive ye the Holy Spirit: whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained.” 16 The Lord shows with these words what he accomplished through his resurrection, namely, that he established a government, which shall have nothing to do with money and gold, or anything that pertains to the temporal life, or how we are to acquire and keep them. For such a government already existed, being established from the beginning of the world, and being made subject to the reason of man through the Word of God, as he says in Genesis 1:28: “Have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moveth upon the earth.” This is the ancient government, in which the worldly power legislates and executes, for which the Holy Spirit is not needed, and concerning which little need be taught in Christianity. Jurists may counsel and help as to how that shall be carried on. 17 But in addition to this there is another government, which is above the conscience and is concerned with things that relate to God. This government is of two kinds: One was founded by Moses, and the other the Lord established here, when he said: “As the Father hath sent me, even so send I you,” etc. The government of Moses is to serve to the end that it may teach us what sin is and what sin is not, and it belongs to those who neither know nor feel sin, as at present the Antinomians who say the law need not be preached. It is fruitless to teach much of grace among these people, for if the law is not preached, we cannot know sin, as St. Paul says: “Without the law sin is dead,” which means where no law is, there is no transgression; for sin, no matter how great it may be, and the wrath of God, are known only through the law. Therefore, when the law is not preached, the people become perfect heathen, and think they do right, although they sin grossly against the commandment of God. 18 Worldly authority indeed may punish and restrain open sin; but it does this too little, though it take to its aid all the books of the jurists, in order to illustrate or teach what sin is before God. Therefore the law is given that people may learn from it what is sin. Where sin continues unknown we cannot understand, much less desire, forgiveness and grace. Yea, even grace itself is then of no avail, for grace should fight and conquer in us against the law and sin, that we despair not. Just as a good physician must be experienced in his profession, first to know the nature of the disease, for otherwise, if he wishes to help the patient without knowing the cause of the sickness, he might give him dangerous poison instead of helpful medicine. Thus sin must first be known and experienced before we can preach grace. But the law is needed to gain such a knowledge, and it is necessary to instruct the people in the catechism, and diligently to teach them the ten commandments. For, as I have already said, human reason with all its wisdom and all the skill of the jurist, is unable to gain this knowledge. And although there is implanted into it a little of this knowledge, yet this is too insignificant; therefore God established the preaching of the law of Moses, which he had first received from the patriarchs. 19 Such preaching Christ himself instituted, when he commanded his disciples, as we have heard in the last Gospel lesson, first to preach repentance in his name; and John 16:8 says: “The Holy Spirit will convict the world in respect of sin” etc., for although it really belongs to the government of Moses to expose sin, nevertheless, that Christ may come to his government and work the beginning must be made by preaching the law where there is no consciousness of sin; for where that is not done, sin cannot be forgiven. 20 The other government or kingdom is that founded on the resurrection of Christ, for thereby he desired to establish a new kingdom which has to do with sin that has been awakened by the law, and with death and hell. This does not teach us anything about marriage, the household, the rule of a city and country, how to preserve the worldly peace, how to build and plant etc., but its aim is to show us where we may abide when this temporal, perishable kingdom and existence have passed away, when we must leave behind possessions, honor, home, farm, world and all that is upon the earth, together with this life, as we expect every moment. Now to this end has been established the kingdom of Christ, who is enthroned therefore as an eternal King, that he is Lord over sin and righteousness, over death and life. His kingdom has to do with, and to rule over, these things. This is what the Lord means when he says: “Receive ye the Holy Spirit: whose soever sins ye forgive, they are forgiven unto them; and whose soever sins ye retain, they are retained.” Here you can see that his object is to deliver the people from sin, or to permit them to remain in sin, and show that they are condemned. 21 Certainly, we cannot say that he has thereby founded a worldly kingdom, as the pope boasts of his power of the keys, that he has the power to loosen and to bind even that which is not sin, yea, even that which Christ neither binds nor loosens, thereby making of it a worldly power. But Christ shows clearly enough here what his keys are, namely, they are not to make laws and abolish them again, as the pope is doing, but to remit or retain sin. He wishes to say: For this purpose shall my kingdom exist: First, that people may become conscious that they are sinners. This I have commanded Moses to teach, not for the purpose, however, of binding them, for they are indeed already bound; neither for the purpose of creating sin nor having anything to do with created sin, as the pope through his commandments and with his power of the keys is doing, creating sin where there is no sin: but for the purpose of dealing with those transgressions which naturally are sins against the commandments of God, as for example, despising God and unbelief, blaspheming his name, despising his Word, disobedience etc., which are indeed not sin by virtue of the commandments of the pope, but sins in truth, which are ingrained into the flesh and blood of man, which cannot be absolved nor removed through the loosing key of the pope as he uses it, but remain in man until he is in his grave. 22 It is the purpose of the kingdom of Christ that we may know now how we may be freed from sin. It is, therefore, called not a temporal or earthly kingdom, but the kingdom of heaven; for it shall just commence when this temporal kingdom ceases through death, in order that the people may know how they shall then reach heaven. This kingdom, he says, shall begin and continue thus: V.21. “As the Father hath sent me, even so send I you.” 23 With these words he takes away from his disciples first their carnal mind, which they still possessed after his resurrection, that he would, like a temporal King and Lord, rule and reign with external and carnal power. Therefore he says: You have now seen what kind of an office I have filled upon the earth, for which I was sent by my Father, that I should establish a spiritual kingdom against that of the devil, sin and death, and thereby to bring them that believe on me to eternal life. This I have now done, and finished it as far as my person is concerned, and have not taken upon myself anything of a worldly character and rule. Yea, I have also been put to death by the world because of this my office and service, and am separated from it, but now through my resurrection I have entered into that glory where I shall reign forever over all creatures at the right hand of my Father. Therefore I send you also forth in like manner to be my messengers, not to engage in temporal affairs, but to conduct the same office as I have hitherto filled, namely: to preach the Word you have heard and received from me, an office through which people are delivered from sin and death, who experience sin and death, and wish to be delivered from them. 24 By means of this office the apostles and their successors are exalted also as lords unto the end of the world, and there is given to them such great authority and power as Christ, the Son of God, himself possessed, in comparison with which the power and dominion of all the world is nothing (although before the world it neither resembles nor is called dominion). And yet this office shall not and cannot extend further than over that alone which before God is called sin; so that wherever sin begins and works their government or rule shall also begin and work, and everything that lives and is called human upon the earth, shall be in subjection to their rule, whether it be emperor or king, great or small, no one is excluded. Therefore he says: “Whose soever sins ye remit.” This “whose soever” means nothing else than that all are included, Jews, Gentiles, great and small, wise and ignorant, holy or unholy; that no one shall enter heaven and come to eternal life, except he receive it from you, that is, through the office which you have received. 25 For they all are also subject to and concluded under sin through these words, by which he shows that upon earth they shall find nothing but sin, and he pronounces the judgment, that all mankind to whom the apostles and their successors shall be sent are sinners and condemned before God in their person and life, and that one of two things must take place: either their sins are forgiven, if they confess and desire forgiveness, or they must remain eternally bound in sin unto death and condemnation. 26 Now in order to exercise and accomplish the end of this authority and government, special power is required that is not human but divine. Therefore he does not give them swords and weapons, neither does he equip them with armor and worldly power, but he breathes on them and says: “Receive ye the Holy Ghost,” namely, they are to know that such an office and work cannot be carried on in their own strength, but in his power through the Holy Spirit, who operates through their office and word; and it shall thus be the office of the Holy Spirit, who is given for this purpose by Christ, that although the message seems but weak, and nothing more than a weak breath out of the mouth of man, yet such power shall be exercised through it, that sin, God’s wrath, death, and hell must yield to it. 27 For this we can also easily give an answer, if anyone should ask and critically question how can man forgive sins, since this belongs to God alone? For it is indeed true that it is not in the power nor ability of man, nor of his merit and worthiness, to forgive sins, even though he were as holy as all the apostles together and all the angels in heaven. Therefore we condemn the pope himself with his monks, who promise the people forgiveness of sins by virtue of their own merit, works and holiness, and give them absolution, and thus shamefully deceive the poor people, who long for true and sure comfort. 28 But here we must make a true difference, which the papists and their rabble neither know nor can give, namely, between that which man is able to do by his own power and worthiness, and that which is commanded to be done in the name of Christ, and which he accomplishes through his power. It avails nothing, to be sure, when a barefooted trickster comes along and undertakes to give absolution and forgiveness to a poor conscience by virtue of his own sorrow and repentance, and the merits of the saints and his order, as indeed their indulgences read (of which they can be convicted through the letters of their brotherhood which they have sold to the people): “The merits of the sufferings of Christ and of Mary, the blessed Virgin, and all the saints; the merits of this severe and grievous order, the humility of thy repentance and sorrow of heart, and all good works that thou hast done or shalt do, shall serve thee to the forgiveness of thy sins and eternal life,” etc. This is indeed nothing else than fearful blasphemy of Christ, and the perversion of the right absolution, for even though they remember his sufferings, yet they are not sincere in it, for they do not consider it efficacious enough for the forgiveness of sins, but must add the merits of Mary and of the saints, and especially of their own order and monkish doings and put them on an equality with Christ’s sufferings. This they do without any command from Christ; yea, against his Word and command. This is not from the Holy Spirit, but from their own spirit, the devil, who is the father and founder of this false doctrine. 29 But for the absolution to be right and efficacious, it must spring from the command of Christ, which is as follows: I declare thee free from all thy sins, not in my own name, nor in the name of any saint, nor for the sake of any human merit, but in the name of Christ and by the authority of his command, who has commissioned me to say to you that all your sins are forgiven, hence, not I but he himself by his own mouth forgives thee thy sins, and thou art under obligation to receive this and believe it firmly, not as the word of man, but as if thou hadst heard it from the lips of the Lord Christ himself. 30 Therefore, although this power to forgive sins belongs to God only, we should nevertheless know that he exercises and imparts this power through this external office, to which Christ has called his apostles, and commands them to proclaim in his name forgiveness of sins to all who desire it. Sins, are forgiven, therefore, not by human will and power, but by the command of Christ, for this purpose he then also sends the Holy Spirit, namely, in order to forgive sins. 31 God also does this for our welfare, so that we need not look up to heaven in vain, when we receive it not, and be compelled to say as St. Paul does, when he quotes Moses: “Who shall ascend unto heaven?” etc. But he does this that we may have the assurance of it, he has placed the forgiveness of sins in the public office and the Word, in order that we may continually have it with us, upon our lips and in our hearts. There we shall find absolution and forgiveness, and we know that where we hear this message proclaimed to us by the command of Christ we are bound to believe it as if it were announced to us by Christ himself. 32 Behold, such is the authority given through this office of the apostles to the church which extends farther and higher than all the authority upon earth, that without it no one, and it matters not how great and mighty he may be, shall come nor can come to God, nor have the comfort of conscience, nor be free from God’s wrath and eternal death. For although all emperors and kings were to concentrate their might and power, their money and possessions, they could deliver neither themselves nor any human being from the least sin, for if the heart of man is intimidated, what matters it whether he be a mighty king or emperor? What did it help the great and mighty king Nebuchadnezzar of Babylon when he became insane, so that he was rejected by his people and had to lie with the irrational beasts of the field and eat grass, and nothing could help him except that the prophet Daniel had to absolve him from his sins? 33 But who can express what an unspeakable, mighty and blessed comfort it is that a human being can with one word open heaven and lock hell to a fellow mortal? For in this kingdom of Grace Christ has founded through his resurrection, we do indeed nothing else than open our mouth and say, I forgive thee thy sins, not on my account, nor by my power, but in the place of, and in the name of, Jesus Christ, for he does not say: ye shall forgive sins on your own account, but: “I send you, as my Father hath sent me.” I myself do not do this of my own choice or counsel, but I am sent by the Father. This same commandment I give to you unto the end of the world, that both ye and all the world shall know that such forgiveness or retaining of sin is not done by human power or might, but by the command of him who is sending you. 34 This is not said alone to the ministers or the servants of the church, but also to every Christian. Here each may serve another in the hour of death, or wherever there is need, and give him absolution. If you now hear from me the words, “Thy sins are forgiven thee,” then you hear that God wants to be gracious to you, deliver you from sin and death, and make you righteous and blessed. 35 Yea, you say, thou hast indeed given me absolution, but who knows whether it is certain and true with God that my sins are forgiven? Answer: If I have done this and said this as a man, then thou mayest well say: I do not know whether thy absolution is effective and efficacious or not, but that thou mayest be sure concerning this, thou must be instructed in the Word of God, that thou canst say, I have been absolved neither by the minister nor by any other man; for thus the minister has not taught me to believe: but God has spoken and done it through him; of this I am sure, for my Lord Christ has commanded and said: As my Father hath sent me, so also send I you. Here he indeed puts those to whom he gives the command on an equality with himself, because they are sent by him to accomplish that for which he is sent by God, namely, to remit and retain sins. There it rests and that does it, otherwise, without such a command, absolution would amount to nothing. 36 If thou, therefore, art sad and worried on account of thy sins, and art afraid of death, with which God eternally punishes sin, and thou hearest of thy minister, — -or if thou canst not have access to him, — -of a Christian neighbor comforting thee with these or similar words: Dear brother or sister, I see that thou art timid and in despair, and fearest the wrath and judgment of God on account of thy sins, of which thou art conscious, and on whose account thou art terrified — listen to me and let me announce to you, Be of good comfort and cheer, for Christ thy Lord and Savior, who came into the world for the sake of sinners in order to save them, has given the command through the public office to his called servants, and wherever necessary, to every one in particular, that one is to comfort another for Christ’s sake, and in his name acquit him of his sins. I say, when thou therefore hearest this comfort, then receive it with joy and thanksgiving, as if thou didst hear it from Christ himself; then thy heart shall indeed be at peace, established and comforted, and thou canst then joyfully say: I have heard a man speak to me and comfort me; for the sake of himself I did not believe a single word, but I believe my Lord Christ, who has established this kingdom of Grace and forgiveness of sins, and has given this commandment and authority unto men to remit and retain sins in his name. 37 Therefore every Christian when the devil attacks him and suggests that he is a great sinner, and he must be lost and condemned etc., should not long contend with him or remain alone, but go or call to him his minister, or any other good friend, lay his difficulty before him, and seek counsel and comfort from him, and remain firm in that which Christ here declares: “Whose soever sins ye remit etc.,” and as he says in another place: “Where two or more are gathered together in my name, there am I in the midst of them,” and whatever this person says to him in the name of Christ from the Scriptures, let him believe it, for according to his faith it shall be done unto him. For two or more come together in the name of Christ when they converse with one another, not on temporal things, how money and riches may be acquired or gained; but on what would be of service for the salvation and happiness of their souls; as for instance, when thou art in the confessional or anywhere else art making known thy weaknesses and temptations, and he to whom thou art disclosing it sees that Moses through the law has thee in a dilemma; that thy sin is oppressing thee; that death is alarming and frightening thee, and thou groanest and complainest concerning thine own life, so that even words like these are apt to fall: Oh, that I had never been born, or, Oh, that God would prolong my life, I would amend my life, etc. 38 If then thy pastor of anyone else begins to comfort thee, not in a worldly way nor for the sake of money, but because he sees thou art in anxiety and fear of sin and death, and says to thee, Let everything go that is upon earth — -money, goods, everything that pertains to man, and pay now attention to this; thy heart is indeed in great pangs and asks: Can I be freed from my suffering, misery, and evil conscience? How can I escape Moses with his fearful threats? I say, listen to him when he speaks to thee in this manner: I say to thee in the name of the Lord Christ, who died for thy sins, that thou art to permit thyself to be comforted, to believe and be sure that thy sins are forgiven, and that death cannot harm thee. 39 Yea, my dear brother, you say, how wilt thou prove that this is true? Answer: Christ our Lord said to his disciples and to entire Christendom: I command and bid you, that ye shall forgive and retain sin. Whatever ye do then in this, ye do not of yourselves; but because ye are doing it at my command and bidding, therefore I do it myself. Therefore thy minister or pastor as the one who cares for thy soul (Seelsorger), or any Christian in such a case is called for and sent to comfort thee. And because he is seeking only the salvation of thy soul, thou art, therefore, bound to believe him as though Christ were standing there himself and would lay his hand upon thee and speak the absolution. 40 Behold, this is the way we deal with sins, retaining or forgiving them. Besides this there is no counsel nor help for them; as the pope pretends to do with his false doctrine, points the people to their own works or sufficiency, tells them to go into cloisters, to Rome, to the saints, torture themselves, build churches, heavily endow cloisters, hold mass, etc. This is indeed not the right way. Thou canst indeed employ thy going, money, and works in a better manner. Here the matter is entirely different, as has already been said. For when Moses comes with his fearful threats, that is, when he through the law reveals to thee thy sins and shows how great and many they are, and brings thee into great fear and despair, when thou art no more in the great, wicked, and hardened multitude, but with the little flock, which realizes and feels, its misery and despair, and would therefore indeed be frightened even at the rustling of a leaf, then this is the only help: I, I have founded, says Christ, the kingdom of Grace. It shall consume and destroy sin and death, and bring to light righteousness and life. 41 Therefore do not say: Where shall I find this? Shall I go to Rome or Jerusalem for it? Not in this way; yea, even if thou couldest ascend to heaven, and if possible on a golden ladder, thou couldst accomplish nothing; but it must come thus: give heed to his Word and command when he says: “I send you,” etc., as if he wanted to say: I must first come to you to announce to you the will of my Father through the Gospel; institute the holy sacraments: and absolution. You should not come to me in a different way. But since I cannot be bodily at all places in the whole world, and shall not be visibly present with you always, I will do as my Father hath done. He took a small corner of the earth, namely, the land of Judea, to which he sent me, that I should be a preacher there; I traveled through Galilee and Judea; so much I could accomplish personally; I preached the Gospel to the comfort of the poor sinners among the Jewish people, healed the sick and raised the dead etc. This, you will notice, was the work entrusted to him. For this purpose he was sent by the Father. There he was found, not in the courts of kings among the debauchers, not with Annas, Caiaphas, and other holy, rich, and learned people; but among the blind, lame, lepers, the deaf, the dead, and the tempted, the poor and afflicted sheep. To this he brings help for soul and body. He brings to them the most costly treasure, which no one has, much less can give, unless he receives it from him, namely, righteousness and salvation. And thus, he says, ye shall also do at all places wherever ye go, and to this purpose I send you, that ye shall run as my messengers through the entire world. And besides you and after you I will ordain others who shall run and preach, as I sent you, even unto the end of the world, and I will continue to be with you that ye may know that it is not you who are accomplishing this, but I through you. 42 From this command we also have the power to comfort the sorrowful consciences and to absolve from sin, and we know that, wherever we exercise this office, not we but Christ himself is doing it. Therefore every Christian, in this case as well as when he hears the Word preached in the pulpit, should hear the same, not as the word of man, but as the Word of God himself; then he can indeed be sure and need not doubt a moment that he has the forgiveness of sins, for Christ has established through his resurrection that whenever a called servant of the Church, or someone else in the time of need, absolves his neighbor who is distressed and desires comfort, it shall count as much as if Christ had done it himself, because it was done at his command and in his name. 43 Therefore, when two deal thus with each other they are gathered together in the name of Christ, for, as we have said before, none is seeking the money or goods of the other, as the servants of the pope are doing, who speak to the sick and say: My dear man, the time is at hand when thou must die. Where shall thy possessions go? Think of thy poor soul and give a portion to us and we will pray to God for thee, and do much with it afterwards etc.; instead he ought to speak to the sick and say: This is no time to be occupied with your money and property, let others care for that. I see very well thy heart is despondent and terrified; thou art wrestling with doubts and canst not help thyself nor deliver thyself; but Christ has established upon the earth a comforting and blessed kingdom, when he says: “As my Father hath sent me, so send I you.” He has consecrated us all to be priests, in order that one may proclaim to the other forgiveness of sins. Therefore I come to thee in the name of this our blessed Lord Christ, and tell thee not to be so despondent and terrified as though there were no comfort, help, and counsel any more to be had. Dost thou not hear what Christ says, that he came for the sake of the sinners, not the righteous, to save them? Therefore be at peace, receive these glad tidings with joy and thank him for them most heartily, that he permits me to announce to thee without any trouble and expense on thy part; yea, he even gives command to the effect that thy sins are remitted. Therefore I absolve and make thee free from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. To this thou shalt reply joyfully: I thank thee, merciful God, thou heavenly Father, that thou hast forgiven me my sins through thy dear Son Christ; and do not doubt that thou art surely absolved by God the Father himself. 44 From this you can see that this paragraph concerning the office of the keys does not at all confirm the tyranny of the pope, but it is there for the purpose, not that thou makest me, or I thee, rich, nor that I be thy Lord and thou my subject, as the pope, the arch-rogue and denier of God, indeed is making out of it worldly pomp and power; but that I can come to thee, when thy conscience is worried, to help and counsel thee in thy last hour, or at other times, and say: Power, money, honor and goods, everything must be set aside; we have now only to speak of the kingdom of Christ — only through this and through nothing else must thou be helped from sin and death. 45 This signifies indeed not an external and worldly dominion or power but a service, for I am seeking nothing from thee, I want to serve thee and bring thee a great and precious treasure, but not gold and silver; because thy heart desires to be comforted and to have a merciful God in heaven I come to thee and bring thee this joyful message, not of my own will or choice, but at the command and commission of Christ, who says: “Come unto me, all ye that are weary and heavy laden, and I will give you rest.” Also, “Whatsoever ye shall loose on earth, shall be loosed in heaven,” or as he says in this connection, “Whose soever sins ye remit, they are remitted unto them.” 46 Cannot this be called a service and the gratuitous bringing of an unspeakable, heavenly, eternal treasure, which neither thou nor the world can purchase with all its possessions and riches? For what are all the treasures of the world and all the crowns of kings, gold, silver, precious stones, and whatever the world counts great in comparison to this treasure called the forgiveness of sins, through which thou art made free from the power of the devil, of death and of hell, and art assured that God in heaven will now be gracious unto thee, and gracious in a way that thou shalt be his child and heir, and the brother and joint-heir of Christ, for the sake of Christ? Therefore it is impossible to sell such a precious treasure for money, or to purchase it with money, as our Judas Iscariot, the pope, has done. This treasure must be given and received gratuitously or thou art not helped by it, for the gift of God cannot be purchased with money. Acts 18:20. 47 But this I say not to the end that people shall give nothing to the servants of the Church, who teach God’s Word in its truth and purity, as, alas, they are eager to do, and many are ready to begrudge their minister every bite, and, if they could they would rob the possessions of the Church and ministers, and prove by their actions that they would gladly starve out their minsters and get rid of them. But what a wild state and calamity would follow, would be soon experienced, if the government did not intervene. Nay, this is by no means my meaning. Your pastors should be properly supported, for if they have nothing to eat, drink and wear, and for their other needs, they cannot very long fill their office, for they would have to think on how to support themselves in other ways. Thus the Gospel would not continue long, and it is this that the devil is seeking through these people. 48 But that we are under obligations properly to support our pastors is also stated by Christ himself, when he says in Luke 10:7: “The laborer is worthy of his hire.” As St. Paul says in Galatians 6:6: “But let him that is taught in the Word, communicate unto him that teacheth, in all good things,” adding in verse 7 a sharp word, “Be not deceived; God is not mocked,” and in 1 Timothy 5:17: “Let elders, or priests, that rule well be counted worthy of double honor, especially those who labor in the Word and in teaching.” We support others, who are engaged in worldly offices, in which they serve the public, in order that they may be able to perform their service. How much more do we owe it to them that serve in the Word of God, as St. Paul says, they are “worthy of double honor.” 49 And in order that the doctrine of the Gospel may remain pure in our pulpits in the future, and that our posterity may retain and hear these doctrines, we are not only bound properly to support those who serve the Church, but we must also with all diligence see to it that our schools are supplied with competent teachers, who should also be properly supported, so that the people may be trained to become not only common ministers, who are simply prepared to instruct the Christian congregation in the Word, but learned men, who will be capable of contending against the rabble and factious spirits. To this end it is the duty of every one to contribute willingly and cheerfully, not alone the princes and lords, but also the citizens and peasants. 50 From what has been said each one can see for himself what a great and precious treasure it is to hear the Gospel or the absolution in its true meaning from the preacher or pastor. If he comes to thee in the time of sickness and comforts thee, then thou canst be assured that Christ the Lord himself visits and comforts thee. For no one could possibly come to thee in this capacity without divine commandment, and he would know neither how to help nor to counsel; but since thou hearest that he himself has commanded it, thou canst be fully assured and say joyfully: Here Christ himself comes to me in my confessor, for he does not speak his own word, but the Word of God, to do which he is sent, and the command to do it he has. 51 Here thou hast then sure support against the terror and despair of conscience. Thou dost not need to float and bob in uncertainty, as the doctrine of the pope would teach us, which never absolves anyone from sin unless he has been sorry enough and confessed enough until he is clean. There was not the least thought about faith and the power of the keys as instituted by Christ, for such doctrines and knowledge was so completely unknown that I myself, a Doctor of Divinity, who should indeed have known better, did not hold and teach differently than that my sins were forgiven, if my penitence and confession were sufficient. But if our sins are not forgiven, before we outweigh them with our sorrow, penitence and good works, we can never hope to receive forgiveness. For I can never come to the conclusion that my sorrow and repentance have been sufficient; hence, no man, be he called pope or anything else, is able for that reason to absolve or acquit me. 52 In this manner the conscience has been lamentably misled from the Word of Faith and the commandment of God to their uncertain sorrow and repentance, through the falsehoods of the pope. This has brought a large income, and from it have been built many churches, cloisters, chapels, altars, that are richly endowed. Yes, there are still extant bulls and letters of the pope that refer to this, and confirm these things, through which he has deceived the world woefully, so that it is impossible to estimate much less to describe the damage and the sorrow that have arisen therefrom. For this reason we are faithfully and constantly admonishing, and let him who can help so that we may maintain schools, ministers and pulpits that such or worse error may not increase among us, as the devil indeed desires. 53 This is the true doctrine concerning the kingdom of Christ and the office of the Keys, and if we act accordingly, then we will remain Christians, and are prepared for everything in our relation to God and man. We will also heartily thank God that he has delivered us from the constraint and tyranny of the pope, who made out of the power of the Keys a mere show and worldly dominion, although they were established and ordained by Christ to help the whole world obtain a treasure that cannot be bought with money. 54 Let us therefore be truly grateful to our dear Lord and Savior, who through his resurrection founded this Kingdom of Grace, which is established for the purpose that we should constantly find therein for all our needs and anxiety sure help and comfort. And we need not go very far for this precious treasure, nor do we need to secure it at any great expense, for he has given command and full power to his apostles and their successors, and in case of need to every Christian, even unto the end of the world, that they should comfort and strengthen the weak and discouraged souls, and should remit unto them their sins in his name etc. [[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 la

I. When it was that Christ repeated his visit to his disciples: After eight days, that day seven-night after he rose, which must therefore be, as that was, the first day of the week. 1. He deferred his next appearance for some time, to show his disciples that he was not risen to such a life as he had formerly lived, to converse constantly with them but was as one that belonged to another world, and visited this only as angels do, now and then, when there was occasion. Where Christ was during these eight days, and the rest of the time of his abode on earth, it is folly to enquire, and presumption to determine. Wherever he was, no doubt angels ministered unto him. In the beginning of his ministry he had been forty days unseen, tempted by the evil spirit, Matt. iv. 1, 2 . And now in the beginning of his glory he was forty days, for the most part unseen, attended by good spirits. 2. He deferred it so long as seven days. And why so? (1.) That he might put a rebuke upon Thomas for his incredulity. He had neglected the former meeting of the disciples; and, to teach him to prize those seasons of grace better for the future, he cannot have such another opportunity for several days. He that slips one tide must stay a good while for another. A very melancholy week, we have reason to think Thomas had of it, drooping, and in suspense, while the other disciples were full of joy; and it was owing to himself and his own folly. (2.) That he might try the faith and patience of the rest of the disciples. They had gained a great point when they were satisfied that they had seen the Lord. Then were the disciples glad; but he would try whether they could keep the ground they had got, when they saw no more of him for some days. And thus he would gradually wean them from his bodily presence, which they had doted and depended too much upon. (3.) That he might put an honour upon the first day of the week, and give a plain intimation of his will, that it should be observed in his church as the Christian sabbath, the weekly day of holy rest and holy convocations. That one day in seven should be religiously observed was an appointment from the beginning, as old as innocency; and that in the kingdom of the Messiah the first day of the week should be that solemn day this was indication enough, that Christ on that day once and again met his disciples in a religious assembly. It is highly probable that in his former appearance to them he appointed them that day seven-night to be together again, and promised to meet them; and also that he appeared to them every first day of the week, besides other times, during the forty days. The religious observance of that day has been thence transmitted down to us through every age of the church. This therefore is the day which the Lord has made. II. Where, and how, Christ made them this visit. It was at Jerusalem, for the doors were shut now, as before, for fear of the Jews. There they staid, to keep the feast of unleavened bread seven days, which expired the day before this; yet they would not set out on their journey to Galilee on the first day of the week, because it was the Christian sabbath, but staid till the day after. Now observe, 1. That Thomas was with them; though he had withdrawn himself once, yet not a second time. When we have lost one opportunity, we should give the more earnest heed to lay hold on the next, that we may recover our losses. It is a good sign if such a loss whet our desires, and a bad sign if it cool them. The disciples admitted him among them, and did not insist upon his believing the resurrection of Christ, as they did, because as yet it was but darkly revealed; they did not receive him to doubtful disputation, but bade him welcome to come and see. But observe, Christ did not appear to Thomas, for his satisfaction, till he found him in society with the rest of his disciples, because he would countenance the meetings of Christians and ministers, for there will he be in the midst of them. And, besides, he would have all the disciples witnesses of the rebuke he gave to Thomas, and yet withal of the tender care he had of him. 2. That Christ came in among them, and stood in the midst, and they all knew him, for he showed himself now, just as he had shown himself before ( v. 19 ), still the same, and no changeling. See the condescension of our Lord Jesus. The gates of heaven were ready to be opened to him, and there he might have been in the midst of the adorations of a world of angels; yet, for the benefit of his church, he lingered on earth, and visited the little private meetings of his poor disciples, and is in the midst of them. 3. He saluted them all in a friendly manner, as he had done before; he said, Peace be unto you. This was no vain repetition, but significant of the abundant and assured peace which Christ gives, and of the continuance of his blessings upon his people, for they fail not, but are new every morning, new every meeting. III. What passed between Christ and Thomas at this meeting; and that only is recorded, though we may suppose he said a great deal to the rest of them. Here is, 1. Christ's gracious condescension to Thomas, v. 27 . He singled him out from the rest, and applied himself particularly to him: " Reach hither thy finger, and, since thou wilt have it so, behold my hands, and satisfy thy curiosity to the utmost about the print of the nails; reach hither thy hand, and, if nothing less will convince thee, thrust it into my side. " Here we have, (1.) An implicit rebuke of Thomas's incredulity, in the plain reference which is here had to what Thomas had said, answering it word for word, for he had heard it, though unseen; and one would think that his telling him of it should put him to the blush. Note, There is not an unbelieving word on our tongues, no, nor thought in our minds, at any time, but it is known to the Lord Jesus. Ps. lxxviii. 21 . (2.) An express condescension to this weakness, which appears in two things:—[1.] That he suffers his wisdom to be prescribed to. Great spirits will not be dictated to by their inferiors, especially in their acts of grace; yet Christ is pleased here to accommodate himself even to Thomas's fancy in a needless thing, rather than break with him, and leave him in his unbelief. He will not break the bruised reed, but, as a good shepherd, gathers that which was driven away, Ezek. xxxiv. 16 . We ought thus to bear the infirmities of the weak, Rom. xv. 1, 2 . [2.] He suffers his wounds to be raked into, allows Thomas even to thrust his hand into his side, if then at last he would believe. Thus, for the confirmation of our faith, he has instituted an ordinance on purpose to keep his death in remembrance, though it was an ignominious, shameful death, and one would think should rather have been forgotten, and no more said of it; yet, because it was such an evidence of his love as would be an encouragement to our faith, he appoints the memorial of it to be celebrated. And in that ordinance where in we show the Lord's death we are called, as it were, to put our finger into the print of the nails. Reach hither thy hand to him, who reacheth forth his helping, inviting, giving hand to thee. It is an affecting word with which Christ closes up what he had to say to Thomas: Be not faithless but believing; me ginou apistos — do not thou become an unbeliever; as if he would have been sealed up under unbelief, had he not yielded now. This warning is given to us all: Be not faithless; for, if we are faithless, we are Christless and graceless, hopeless and joyless; let us therefore say, Lord, I believe, help thou my unbelief. 2. Thomas's believing consent to Jesus Christ. He is now ashamed of his incredulity, and cries out, My Lord and my God, v. 28 . We are not told whether he did put his finger into the print of the nails; it should seem, he did not, for Christ says ( v. 29 ), Thou hast seen, and believed; seeing sufficed. And now faith comes off a conqueror, after a struggle with unbelief. (1.) Thomas is now fully satisfied of the truth of Christ's resurrection—that the same Jesus that was crucified is now alive, and this is he. His slowness and backwardness to believe may help to strengthen our faith; for hereby it appears that the witnesses of Christ's resurrection, who attested it to the world, and pawned their lives upon it, were not easy credulous men, but cautious enough, and suspended their belief of it till they saw the utmost evidence of it they could desire. Thus out of the eater came forth meat. (2.) He therefore believed him to be Lord and God, and we are to believe him so. [1.] We must believe his deity—that he is God; not a man made God, but God made man, as this evangelist had laid down his thesis at first, ch. i. 1 . The author and head of our holy religion has the wisdom, power, sovereignty, and unchangeableness of God, which was necessary, because he was to be not only the founder of it, but the foundation of it for its constant support, and the fountain of life for its supply. [2.] His mediation—that he is Lord, the one Lord, 1 Cor. viii. 6 ; 1 Tim. ii. 5 . He is sufficiently authorized, as pleni-potentiary, to settle the great concerns that lie between God and man, to take up the controversy which would inevitably have been our ruin, and to establish the correspondence that was necessary to our happiness; see Acts ii. 36 ; Rom. xiv. 9 . (3.) He consented to him as his Lord and his God. In faith there must be the consent of the will to gospel terms, as well as the assent of the understanding to gospel truths. We must accept of Christ to be that to us which the Father hath appointed him. My Lord refers to Adonai —my foundation and stay; my God to Elohim —my prince and judge. God having constituted him the umpire and referee, we must approve the choice, and entirely refer ourselves to him. This is the vital act of faith, He is mine, Cant. ii. 16 . (4.) He made an open profession of this, before those that had been the witnesses of his unbelieving doubts. He says it to Christ, and, to complete the sense, we must read it, Thou art my Lord and my God; or, speaking to his brethren, This is my Lord and my God. Do we accept of Christ as our Lord God? We must go to him, and tell him so, as David ( Ps. xvi. 2 ), deliver the surrender to him as our act and deed, tell others so, as those that triumph in our relation to Christ: This is my beloved. Thomas speaks with an ardency of affection, as one that took hold of Christ with all his might, My Lord and my God. 3. The judgment of Christ upon the whole ( v. 29 ): " Thomas because thou hast seen me, thou hast believed, and it is well thou art brought to it at last upon any terms; but blessed are those that have not seen, and yet have believed. " Here, (1.) Christ owns Thomas a believer. Sound and sincere believers, though they be slow and weak, shall be graciously accepted of the Lord Jesus. Those who have long stood it out, if at last they yield, shall find him ready to forgive. No sooner did Thomas consent to Christ than Christ gives him the comfort of it, and lets him know that he believes. (2.) He upbraids him with his former incredulity. He might well be ashamed to think, [1.] That he had been so backward to believe, and came so slowly to his own comforts. Those that in sincerity have closed with Christ see a great deal of reason to lament that they did not do it sooner. [2.] That it was not without much ado that he was brought to believe at last: "If thou hadst not seen me alive, thou wouldst not have believed;" but if no evidence must be admitted but that of our own senses, and we must believe nothing but what we ourselves are eye-witnesses of, farewell all commerce and conversation. If this must be the only method of proof, how must the world be converted to the faith of Christ? He is therefore justly blamed for laying so much stress upon this. (3.) He commends the faith of those who believe upon easier terms. Thomas, as a believer, was truly blessed; but rather blessed are those that have not seen. It is not meant of not seeing the objects of faith (for these are invisible, Heb. xi. 1 ; 2 Cor. iv. 18 ), but the motives of faith—Christ's miracles, and especially his resurrection; blessed are those that see not these, and yet believe in Christ. This may look, either backward, upon the Old-Testament saints, who had not seen the things which they saw, and yet believed the promise made unto the father, and lived by that faith; or forward, upon those who should afterwards believe, the Gentiles, who had never seen Christ in the flesh, as the Jews had. This faith is more laudable and praise-worthy than theirs who saw and believed; for, [1.] It evidences a better temper of mind in those that do believe. Not to see and yet to believe argues greater industry in searching after truth, and greater ingenuousness of mind in embracing it. He that believes upon that sight has his resistance conquered by a sort of violence; but he that believes without it, like the Bereans, is more noble. [2.] It is a greater instance of the power of divine grace. The less sensible the evidence is the more does the work of faith appear to be the Lord's doing. Peter is blessed in his faith, because flesh and blood have not revealed it to him, Matt. xvi. 17 . Flesh and blood contribute more to their faith that see and believe, than to theirs who see not and yet believe. Dr. Lightfoot quotes a saying of one of the rabbin, "That one proselyte is more acceptable to God than all the thousands of Israel that stood before mount Sinai; for they saw and received the law, but a proselyte sees not, and yet receives it." IV. The remark which the evangelist makes upon his narrative, like an historian drawing towards a conclusion, v. 30, 31 . And here, 1. He assures us that many other things occurred, which were all worthy to be recorded, but are not written in the book: many signs. Some refer this to all the signs that Jesus did during his whole life, all the wondrous words he spoke, and all the wondrous works he did. But it seems rather to be confined to the signs he did after his resurrection, for these were in the presence of the disciples only, who are here spoken of, Acts x. 41 . Divers of his appearances are not recorded, as appears, 1 Cor. xv. 5-7 . See Acts i. 3 . Now, (1.) We may here improve this general attestation, that there were other signs, many others, for the confirmation of our faith; and, being added to the particular narratives, they very much strengthen the evidence. Those that recorded the resurrection of Christ were not put to fish for evidence, to take up such short and scanty proofs as they could find, and make up the rest with conjecture. No, they had evidence enough and to spare, and more witnesses to produce than they had occasion for. The disciples, in whose presence these other signs were done, were to be preachers of Christ's resurrection to others, and therefore it was requisite they should have proofs of it ex abundanti—in abundance, that they might have a strong consolation, who ventured life and all upon it. (2.) We need not ask why they were not all written, or why not more than these, or others than these; for it is enough for us that so it seemed good to the Holy Spirit, by whose inspiration this was given. Had this history been a mere human composition, it had been swelled with a multitude of depositions and affidavits, to prove the contested truth of Christ's resurrection and long argument drawn up for the demonstration of it; but, being a divine history, the penmen write with a noble security, relating what amounted to a competent proof, sufficient to convince those that were willing to be taught and to condemn those that were obstinate in their unbelief; and, if this satisfy not, more would not. Men produce all they have to say, that they may gain credit; but God does not, for he can give faith. Had this history been written for the entertainment of the curious, it would have been more copious, or every circumstance would have brightened and embellished the story; but it was written to bring men to believe, and enough is said to answer that intention, whether men will hear or whether they will forbear. 2. He instructs us in the design of recording what we do find here ( v. 31 ): "These accounts are given in this and the following chapter, that you might believe upon these evidences; that you might believe that Jesus is the Christ, the Son of God, declared with power to be so by his resurrection." (1.) Here is the design of those that wrote the gospel. Some write books for their diversion, and publish them for their profit or applause, others to oblige the Athenian humour, others to instruct the world in arts and sciences for their secular advantage; but the evangelists wrote without any view of temporal benefit to themselves or others, but to bring men to Christ and heaven, and, in order to this, to persuade men to believe; and for this they took the most fitting methods, they brought to the world a divine revelation, supported with its due evidences. (2.) The duty of those that read and hear the gospel. It is their duty to believe, to embrace, the doctrine of Christ, and that record given concerning him, 1 John v. 11 . [1.] We are here told what the great gospel truth is which we are to believe—that Jesus is that Christ, that Son of God. First, That he is the Christ, the person who, under the title of the Messiah, was promised to, and expected by, the Old-Testament saints, and who, according to the signification of the name, is anointed of God to be a prince and a Saviour. Secondly, That he is the Son of God; not only as Mediator (for then he had not been greater than Moses, who was a prophet, intercessor, and lawgiver), but antecedent to his being the Mediator; for if he had not been a divine person, endued with the power of God and entitled to the glory of God, he had not been qualified for the undertaking-not fit either to do the Redeemer's work or to wear the Redeemer's crown. [2.] What the great gospel blessedness is which we are to hope for— That believing we shall have life through his name. This is, First, To direct our faith; it must have an eye to the life, the crown of life, the tree of life set before us. Life through Christ's name, the life proposed in the covenant which is made with us in Christ, is what we must propose to ourselves as the fulness of our joy and the abundant recompence of all our services and sufferings. Secondly, To encourage our faith, and invite us to believe. Upon the prospect of some great advantage, men will venture far; and greater advantage there cannot be than that which is offered by the words of this life, as the gospel is called, Acts v. 20 . It includes both spiritual life, in conformity to God and communion with him, and eternal life, in the vision and fruition of him. Both are through Christ's name, by his merit and power, and both indefeasibly sure to all true believers. The evangelist seemed to have concluded his history with the foregoing chapter; but (as St. Paul sometimes in his epistles), new matter occurring, he begins again. He had said that there were many other signs which Jesus did for the proof of his resurrection. And in this chapter he mentions one of these many, which was Christ's appearance to some of his disciples at the sea of Tiberias, in which we have an account, I. How he discovered himself to them as they were fishing, filled their net, and then very familiarly came and dined with them upon what they had caught, ver. 1-14 . II. What discourse he had with Peter after dinner, 1. Concerning himself, ver. 15-19 . 2. Concerning John, ver. 20-23 . III. The solemn conclusion of this gospel, ver. 24, 25 . It is strange that any should suppose that this chapter was added by some other hand, when it is expressly said ( ver. 24 ) that the disciple whom Jesus loved is he which testifieth of these things.

(d) "hand" 1Jn 1:1 (e) "be not faithless" 1Timm 1:14