SUMMARY.--The Women at the Sepulcher.
Peter and John See the Empty Tomb.
Mary Magdalene Seeth Jesus.
The Lord Appeareth to the Disciples.
After Eight Days Appeareth to the Eleven.
The Confession of Thomas.
Why "These Things" Were Written.
1-18. See notes on
Mark 16:1-8; Luke 24:1-11.
Cometh Mary Magdalene. 
She was not alone. Mary, the mother of James and Joses, and Salome were
with her. Their object was to place spices about the body of Jesus.
She runneth. To Peter and John to tell that the tomb is
Simon Peter . . . went in. John looked in, but Peter
went in. The grave clothes were carefully folded and laid aside.
Mary stood without . . . as she wept. She still supposed
that the body was stolen, until the angels were seen.
Saw Jesus standing. The first sight of the risen Lord. The first
to see him was the loving Mary.
Touch me not. She was probably about to clasp his feet. She is
told to discharge a higher duty: to go to the brethren with the glad
19. Then the same day at evening, being the first day of the
week. John particularly marks the time of this important event. It
is the third or fourth appearance of the Savior upon this memorable
day, and the first one to the apostolic body. By a comparison with
Mark 16:14-16 and Luke 24:36,
we learn that at the moment of his appearance they were discussing the
story of the resurrection of which many refused to be convinced, so
incredulous were they.
20. He shewed unto them his hands and his side. The Lord showed
his wounds to convince them beyond a doubt that it was not a fantasy or
an apparition. A week later he shows his wounds to Thomas.
The resurrected body still bore these proofs of his suffering and love.
Sixty years later, when John, at Patmos, saw the Lion of the Tribe of
Judah, he beheld "a Lamb as it had been slain."
Perhaps our Lord in glory continues to bear the marks of the cross.
Perhaps these will forever, as we gaze in glory, remind us of the story
of our redemption.
21. Peace be unto you: as my Father hath sent me, even so send I
you. This is the Great Commission, more fully developed in Galilee
a little later,
and finally completed on Mt. Olivet,
just before the Lord ascended. The Lord had trained the apostles for
three years in order to fit them for this important work.
23. Whosesoever sins ye remit, they are remitted unto them, etc.
It will be seen at once, by a comparison with
that the keys then promised to Peter are now given to all the apostles,
and all have similar power to open and shut, to remit sin, and to bind.
The meaning is plain when we consider, first, the charge that the
Savior was making, and, secondly, look forward and see how that charge
was carried out; or, in other words, observe the apostles "remitting
sins" and retaining them. It is the Great Commission to preach the
gospel that the Savior gives for the first time in
It is with 
reference to carrying out that Commission that he speaks in
It was in order that they might present the terms of that Commission
infallibly to the world that the baptism of the Holy Spirit was
imparted, of which there is a foreshadowing in
The great end of that Commission was to declare to men "repentance and
remission of sins"
in the name of Christ. The following facts are manifest: (1) The Savior
gave to his apostles his Commission that they might make known his
will. (2) He bade them preach "remission of sins."
(3) He gave them a measure of the Holy Spirit,
and bade them wait until "endued with power from on high"
by the baptism of the Holy Spirit. (4) When the Holy Spirit fell, they
spoke as it "gave them utterance"
(5) They then declared, under the influence of the Holy Spirit, the
terms on which "sins could be remitted." To anxious sinners they
answer, "Repent and be baptized, every one of you, in the name of Jesus
Christ, for the remission of sins."
Here, then, they, directed by the Holy Spirit, "remit" and "retain"
sins by declaring the terms on which Christ will pardon. Thus, also,
they do in their preaching recorded through the Acts of the Apostles
the very thing that the Savior gave them power to do. This power was
not imparted to a hierarchy, nor to any ecclesiastical body, but to the
apostles, and was fulfilled by them in declaring to the world the
conditions of pardon and condemnation under the Commission of our
24. But Thomas, one of the twelve, called Didymus, was not with
them. Didymus, which means the Twin, is the Greek for the Hebrew
name, Thomas. He was one of the twelve.
25. He said unto them, . . . I will not believe. At some time
during the week they meet him and tell their joyful story, but he meets
it with skepticism.
26. After eight days again his disciples were within, and Thomas
with them. It was on the second Sunday after the resurrection; the
second Lord's day in the history of the world.
27. Reach hither thy finger. Turning to the skeptical Thomas, he
asks him to apply the tests that he had declared would be necessary
before he could believe.
His compassion for the unbelief of Thomas shows the patient tenderness
of the Savior with the difficulties of an honest seeker.
29. Blessed are they that have not seen, and yet have believed.
Thomas "saw" (he did not need to handle) and believed. We have not
seen, but nevertheless believe upon the same Lord. Upon us he
pronounces a special blessedness, because we walk by faith instead of
30. Many other signs truly did Jesus. Not near all that
occurred, either before or after the resurrection, is recorded. Each of
the evangelists records some features that the others omit, and they
each reveal the fact that they only outline the wonderful story.
31. But these are written, that ye might believe that Jesus is the
Christ, etc. This is the object of all the gospel histories. They
aim to so reveal Christ as to produce faith in him. He is the one
object of belief. He is the Christian's creed. Faith in him, a faith
that takes him as the Christ, saves the soul. All who have such faith
wrought by the word of God will "have life through his name."