39 Behold my hands and my me, and see; for a spirit hath not feet, that it is I myself: handle flesh and bones, as ye see me have. frightened, terrified. Why do thoughts all the ordinary avenues of access prearise, &c. The original means doubt- cluded. Such a body must have been ful thoughts, that is, doubts, or sus- spiritual; nor is this conclusion vacated picions. Their doubts or suspicions by the mention of certain circumstances had reference to the question whether that would seem to be more appropriate this were really their Master, or only a to a material structure; such as the disphantom or a disembodied spirit. They ciples coming and holding him by the believed that spirits existed without feet and worshipping him; his combodies; though it does not clearly ap-manding them to handle him and see that pear by what means they supposed such could become visible to the eye. But such was their belief; and they doubted whether it were not such a one which stood before them. 39. Behold my hands, &c. To remove their doubts, and to convince them that what they saw was a reality, and was in fact the body of their risen Lord, he exhibited his hands and feet, on which were to be discovered the marks of the nails by which he had been fastened to the cross, John xx. 25-27, and desired them to handle him, and thus obtain the surest evidence. TA spirit hath not flesh and bones, &c. The common opinion concerning this passage is, that the body which the disciples thus handled was the identical body which was nailed to the cross, deposited in the tomb, and on the third day reänimated; that it was as truly flesh and bones, as before the crucifixion; and that it continued such, until it ascended from the mount of Olives. And this is undoubtedly the most plain and obvious meaning of the language employed, when considered by itself, disconnected with other circumstances. Yet, by some, it has been doubted whether this be the true import of our Lord's words. They have supposed that his resurrection-body was spiritual; that the change was actually wrought in the resurrection, which others suppose to have been wrought in the ascension,for nobody believes that our Lord entered heaven with a body of flesh and bones, with whatever body he left the earth. In the advocacy of this view, after quoting Luke xxiv. 36, 37, and John xx. 19, 26, Professor Bush writes thus: "We have here the evidence of a body divested of the conditions of matter, at least as matter is commonly and philosophically defined. It is one endowed with the power of entering a room when the doors were closed, and it was he himself, and not a mere intangible spirit void of flesh and bones; his commanding Thomas to put his hands into his wounded side; and his eating a piece of broiled fish and a honeycomb. In all this, we have no difficulty in recognizing a miraculous adaptation of the visible phenomena to the outward senses of the disciples, who were to De fully assured of the great fact of their Lord's resurrection, and of the identity of his person. But as the Saviour's true personality did not reside in his material body, any more than ours does in ours, so the proof of it could not really depend upon the exhibition of that body, although it be admitted that the requisite evidence could not reach their minds, while under the conditions of mortality, except through the medium of the outward senses. - And when we consider the object to be attained by such an illusion, we see nothing inconsistent or unworthy the divine impersonation of Truth in having recourse to it. A miracle, it is clear, must be admitted on any view. If his risen body was material, it must have been miraculously rendered spiritual when he suddenly appeared in a room closed and barred, and when he as suddenly vanished from sight. If it was spiritual, it must have been miraculously made to assume material attributes on the same occasion. Between these alternatives we are left to take our choice. For ourselves we do not hesitate a moment." One additional consideration is not without its weight. The object of Christ's appearance to his disciples, at this time, was to convince them of his resurrection. If he was then clothed with a spiritual body, a miracle was necessary to make that body visible and tangible, so as to afford the necessary evidence of identity of person. But if he was clothed with a material body,-the identical body in 40 And when he had thus spoken, he shewed them his hands and his feet. 44 And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the psalms, concerning 41 And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? 42 And they gave him a piece of a broiled fish, and of a honey-me. comb. 43 And he took it, and did eat standing, that they might underbefore them. which he dwelt before his crucifixion, the miracle by which that body was enabled to pass through a closed and barred door was not necessary to the convincing of the disciples; on the contrary, it would, and in fact did, terrify and affright them. They had never seen their Master do thus before, and needed not this proof of his identity; it did not carry conviction to their minds; but, instead of recognizing their Master at once, they thought it was a spirit, ver. 37. It is not consistent with that economy of miracle, everywhere apparent, that one should have been wrought thus unnecessarily. 40. Shewed them his hands and his feet. By this we are doubtless to understand, that he exhibited the marks of the nails, by which he had been fastened to the cross. Whether his body was now material or spiritual, the resemblance was perfect,-necessarily so, to give full satisfaction to the disciples. See note on ver. 39. 41. Believed not for joy. Heretofore, they had been depressed, through unbelief. The change from despair to joy was so sudden and so great, that they were amazed and bewildered. To them, as it has often happened to others, the fact seemed too good and too glorious to be true; it seemed impossible that their Lord actually stood before them; and they were fearful to believe, lest they should again suffer bitter disappointment. The description is perfectly true to nature. ¶ Meat. Food of any kind. 42, 43. To give them the more full satisfaction, our Lord ate a piece of a broiled fish and of a honey-comb. This circumstance has been understood to prove that the body in which he appeared was veritable flesh and blood; and such is doubtless the most plain 45 Then opened he their under stand the scriptures, meaning of the passage, disconnected from other facts. But it is alleged, on the other hand, that eating is not inconsistent with the supposition that the body of Jesus was actually spiritual. The passage in Gen. xviii. 8, is referred to for illustration. Three angels appeared to Abraham, and did eat of the material food which he prepared for them. Many suppose, from ver. 13, 17, 20, 33, that one of these was actually the Lord Jesus. Those who believe that angels might eat, or appear to eat, in the sight of Abraham, will find no difficulty in believing that Jesus might do the same, in the sight of his disciples, even though clothed with a spiritual body. See note on ver. 39. 44. These are the words, &c. Some understand him to mean, my words are fulfilled, or this is the fulfilment of my words. Perhaps, however, we should understand him merely to refer to his former words, to refresh their minds, preparatory to demonstrating the truth of the predictions to which he called their attention, ver. 45-47, and of his former interpretation and application of them. While I was yet with you. That is, before my crucifixion. ¶ Moses prophets psalms. The Jews divided the Old Testament into three portions; Moses, the Prophets, and the holy writings, or Hagiographa. Our Lord probably recognized the same division, changing the name of the Hagiographa, and calling it Psalms, the Book which stood at the head of this general portion. T Concerning me. He refers particularly to the predictions concerning his death and resurrection. 45. Opened he their understanding, &c. See note on ver. 31. To open the understanding is to enable one to understand. The disciples had often heard him say that he should die and rise 46 And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day : 47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. again; but they understood not what he meant. Neither did they understand the ancient prophecies relative to these events, ver. 44. But now, as the truth had been demonstrated by an exact fulfilment of the prediction, Jesus made them comprehend the scriptures which testified concerning him. John v. 39. They had supposed the Messiah could not die; and hence understood Jesus to speak figuratively, when he mentioned his death; and, when he actually died, they lost their faith in his Messiahship. But by making them understand that the scriptures predicted both his death and resurrection, he gave them assurance that their faith in him was not misplaced, and that it should be confirmed rather than weakened, by what had occurred. Their doubts whether he were the Messiah were thus removed; but their mistake concerning his character was not corrected until a subsequent period. See Acts i. 6. The present instruction related to his death and resurrection, not to the nature of the kingdom in which he was to reign. 46. Thus it is written. The passages to which he referred are not mentioned. We may safely conclude, however, that he directed their attention to Moses, the prophets and the psalms, ver. 27, 44, and quoted their predictions concerning his death and resurrection. T It behoved. It became; it was proper; it was consistent with his character. T Christ. Rather the Christ, that is, the Messiah; the article is used in the original. The idea is, it was proper that the Messiah should die and rise again, and perfectly consistent with his character, because it had been predicted of him, by holy men who spake as they were moved by the Holy Ghost, that he should do so. A correct knowledge of the scriptures would lead men to expect the occurrence of precisely such events. 47. Repentance. See note on Matt. iii. 2. TRemission of sins. See note It on Matt. xxvi. 28. T In his name. was proper, that the gospel, which leads men to repentance by its manifestation of divine goodness, and gives promise of salvation or remission o sins, should be proclaimed in the name and by the authority of him who sealed its truth with his own blood. Thus Paul speaks of the "gospel of God," with reference to its original Author, but calls it also the "gospel of his Son," with reference to its promulgator among men. Rom. i. 1, 9. ¶ Among all nations. When first sent out to preach, the apostles were required to confine their ministrations to the Jews; but now their commission was enlarged, and they were to teach all nations. See note on Matt. xxviii. 19. All nations needed this blessing, for all were sinful and guilty, Acts xvii. 30; Rom. iii. 9— 19; and it was designed for the benefit of all, Acts iii. 25; Rom. v. 12—21 ; viii. 20, 21; 1 Tim. ii. 4--6. ¶ Beginning at Jerusalem. The first proclamation of the gospel was to be made in the holy city, and to the chosen people, though the one had become defiled and the other degenerated and guilty. The apostles were obedient. They commenced their labors in the midst of their inveterate enemies. See Acts, ch. ii., iii., iv. But they extended their labors to the Gentiles also, when the gospel had been rejected by the Jews. Acts xiii. 46. 48. Ye are witnesses of these things. That is, of the fulfilment of the predictions concerning the life, death, and resurrection, of the Messiah, in the person of Jesus of Nazareth. And most nobly and powerfully did they bear testimony, at the hazard of their lives. See Acts ii. 22-32; iii. 12-26. 49. I send the promise of my Father, &c. Matt. x. 19, 20; John xiv. 16, 17, 26. This promise was, that they should have the special aid and guidance of the Holy Ghost. T Tarry ye, &c. They were not yet qualified to commence their far as to Bethany: and he lifted up his hands, and blessed them. 51 And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. 52 And they worshipped him, and returned to Jerusalem with great joy: 53 And were continually in the temple, praising and blessing God. Amen. ministry. They neither possessed the universally believed by Christians, and requisite miraculous powers, nor had the would be no more likely to be forgotspirit yet led them into all truth. John ten; it may be replied, that the evanxvi. 13. Jesus would have them prop- gelists do not so much mention the erly prepared for the labor required fact, as the evidence of it. They show of them. Power from on high. that the proof was perfect and concluNamely, miraculous power, which was sive. This being established, succeedmanifested immediately after they re-ing generations, knowing the proof, ceived the Holy Ghost, and through its energetic influence in speaking divers languages before unknown to them, healing the sick, and other mighty works. This power was granted, and the promise fulfilled, on the day of Pen tecost. See Acts, ch. ii. 50. Bethany. See note on Matt. xxi. 1. T Lifted up his hands, and blessed them. This last earthly act of our Lord was consistent with his whole character. He came to bless; he taught to bless; he blessed children and men, while he lived; he invoked a blessing on his murderers, while expiring on the cross; and now, about to leave his disciples, he gave them a parting blessing, and ascended to his Father, where he liveth to bless the children of men for ever more. 51. While he blessed, &c. He departed while invoking God's blessing and bestowing his own. It is remarkable that neither Matthew_nor John mention the ascension, and Mark omits all the particulars connected with it. Perhaps this omission may be accounted for, by the fact that the ascension was so universally believed by Christians, and one not at all likely to be forgotten, that it was considered less necessary to record it particularly than those other facts and doctrines, which, in the course of time, might be lost or perverted. If it be said that all mention the resurrection, which was also would not doubt the fact; and if convinced of this, they would believe in the ascension also. 52. Worshipped him. Rendered homage to him; acknowledged that he was Lord to the glory of God the Father. Phil. ii. 11. With great joy. They had no doubts, now. They had seen him who was dead, and alive again, ascend up into heaven; and they believed he would fulfil all his promises, and bestow all the blessings of which he had given assurance. 53. Continually in the temple. They did not hide themselves, as heretofore. They had confidence towards God, even now; and from the day of Pentecost which was not more than ten days subsequent to this period, nothing was able to shake their faith in God and his Son, or to turn them aside from the path of their duty. Thenceforward they publicly defended the cause of him whom they had once deserted, and remained faithful even until death. ¶ Praising and blessing God. The proof of their Master's Messiahship was perfect; and they blessed God for thus gloriously finishing the work. They blessed him for the rich grace he had manifested, in sending his Son to be the Saviour of the world, and confirming his mission by proofs which none could gainsay nor resist. T Amen. This word is omitted by Griesbach and Knapp, and by most critics and commentators. INTRODUCTION TO THE GOSPEL ACCORDING TO JOHN. THIS Gospel was probably written about A. D. 98; though some assign a date as early as A. D. 68. Among other arguments for its late date, may be mentioned the omission of all the prophetic references by our Lord to the destruction of Jerusalem. Before that event occurred, all the sacred writers frequently referred to it, as is manifest from an inspection of the Gospels, the Acts, and the Epistles. Afterwards, there was less occasion to mention it, partly because the event was known to have verified the prophecy, and partly because it was no longer necessary for the disciples to be on their guard against the danger of perishing in the general destruction, and they no longer needed the assurance that they should obtain rest, by the prostration of the persecuting Jews. Moreover, the particularity with which this evangelist explains the Jewish names and customs indicates that he wrote for the information of those who, by distance of place or lapse of time, were unacquainted with them. Similar explanations occur in the other Gospels; but they are less frequent and particular. "The reason of which may be, that, when St. John wrote, many more Gentiles, and of more distant countries, had been converted to Christianity; and it was now become necessary to explain to the Christian church, thus extended, many circumstances which needed no explanation while its members belonged only to the neighborhood of Judea, and while the Jewish polity was still in existence."—Horne, Introd., iv. 289. Its design is distinctly announced in ch. xx. 31; namely, to prove that Jesus is the Christ, the Son of God, that believers might have life, through faith in his name. It is supposed by many, that the evangelist had special reference to certain heretical doctrines concerning our Lord, which had thus early been introduced by the Gnostics. The first eighteen verses of the Gospel are supposed to furnish evidence of this fact. Certain it is, that the discourses which he relates are chiefly those which illustrate the origin, nature, and character, of the Son of God, and the precise object of his mission. His intention seems to have been, not so much to give a full and connected history of our Lord's ministry, as to complete what was lacking in the other histories, especially in regard to the points before named. |