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■ 요한복음 20장
1. 안식 후 첫날 이른 아침 아직 어두울 때에 막달라 마리아가 무덤에 와서 돌이 무덤에서 옮겨간 것을 보고
The first day of the week cometh Mary Magdalene early , when it was yet dark , unto the sepulchre , and seeth the stone taken away from the sepulchre .
2. 시몬 베드로와 예수의 사랑하시던 그 다른 제자에게 달려가서 말하되 사람이 주를 무덤에서 가져다가 어디 두었는지 우리가 알지 못하겠다 하니
Then she runneth , and cometh to Simon Peter , and to the other disciple , whom Jesus loved , and saith unto them , They have taken away the Lord out of the sepulchre , and we know not where they have laid him .
3. 베드로와 그 다른 제자가 나가서 무덤으로 갈새
Peter therefore went forth , and that other disciple , and came to the sepulchre .
4. 둘이 같이 달음질하더니 그 다른 제자가 베드로보다 더 빨리 달아나서 먼저 무덤에 이르러
So they ran both together : and the other disciple did outrun Peter , and came first to the sepulchre .
5. 구푸려 세마포 놓인 것을 보았으나 들어가지는 아니하였더니
And he stooping down , and looking in, saw the linen clothes lying ; yet went he not in .
6. 시몬 베드로도 따라 와서 무덤에 들어가 보니 세마포가 놓였고
Then cometh Simon Peter following him , and went into the sepulchre , and seeth the linen clothes lie ,
7. 또 머리를 쌌던 수건은 세마포와 함께 놓이지 않고 딴 곳에 개켜 있더라
And the napkin , that was about his head , not lying with the linen clothes , but wrapped together in a place by itself .
8. 그 때에야 무덤에 먼저 왔던 그 다른 제자도 들어가 보고 믿더라
Then went in also that other disciple , which came first to the sepulchre , and he saw , and believed .
9. (저희는 성경에 그가 죽은 자 가운데서 다시 살아나야 하리라 하신 말씀을 아직 알지 못하더라)
For as yet they knew not the scripture , that he must rise again from the dead .
10. 이에 두 제자가 자기 집으로 돌아가니라
Then the disciples went away again unto their own home .
11. 마리아는 무덤 밖에 서서 울고 있더니 울면서 구푸려 무덤 속을 들여다보니
But Mary stood without at the sepulchre weeping : and as she wept , she stooped down , and looked into the sepulchre ,
12. 흰 옷 입은 두 천사가 예수의 시체 뉘었던 곳에 하나는 머리 편에, 하나는 발 편에 앉았더라
And seeth two angels in white sitting , the one at the head , and the other at the feet , where the body of Jesus had lain .
13. 천사들이 가로되 여자여 어찌하여 우느냐 가로되 사람이 내 주를 가져다가 어디 두었는지 내가 알지 못함이니이다
And they say unto her , Woman , why weepest thou ? She saith unto them , Because they have taken away my Lord , and I know not where they have laid him .
14. 이 말을 하고 뒤로 돌이켜 예수의 서신 것을 보나 예수신 줄 알지 못하더라
And when she had thus said , she turned herself back , and saw Jesus standing , and knew not that it was Jesus .
15. 예수께서 가라사대 여자여 어찌하여 울며 누구를 찾느냐 하시니 마리아는 그가 동산지기인 줄로 알고 가로되 주여 당신이 옮겨 갔거든 어디 두었는지 내게 이르소서 그리하면 내가 가져가리이다
Jesus saith unto her , Woman , why weepest thou ? whom seekest thou ? She , supposing him to be the gardener , saith unto him , Sir , if thou have borne him hence , tell me where thou hast laid him , and I will take him away .
16. 예수께서 마리아야 하시거늘 마리아가 돌이켜 히브리 말로 랍오니여 하니 (이는 선생님이라)
Jesus saith unto her , Mary . She turned herself , and saith unto him , Rabboni ; which is to say , Master .
17. 예수께서 이르시되 나를 만지지 말라 내가 아직 아버지께로 올라가지 못하였노라 너는 내 형제들에게 가서 이르되 내가 내 아버지 곧 너희 아버지, 내 하나님 곧 너희 하나님께로 올라간다 하라 하신대
Jesus saith unto her , Touch me not ; for I am not yet ascended to my Father : but go to my brethren , and say unto them , I ascend unto my Father , and your Father ; and to my God , and your God .
18. 막달라 마리아가 가서 제자들에게 내가 주를 보았다 하고 또 주께서 자기에게 이렇게 말씀하셨다 이르니라
Mary Magdalene came and told the disciples that she had seen the Lord , and that he had spoken these things unto her .
19. 이 날 곧 안식 후 첫날 저녁 때에 제자들이 유대인들을 두려워하여 모인 곳에 문들을 닫았더니 예수께서 오사 가운데 서서 가라사대 너희에게 평강이 있을지어다
Then the same day at evening , being the first day of the week , when the doors were shut where the disciples were assembled for fear of the Jews , came Jesus and stood in the midst , and saith unto them , Peace be unto you .
20. 이 말씀을 하시고 손과 옆구리를 보이시니 제자들이 주를 보고 기뻐하더라
And when he had so said , he shewed unto them his hands and his side . Then were the disciples glad , when they saw the Lord .
21. 예수께서 또 가라사대 너희에게 평강이 있을지어다 아버지께서 나를 보내신 것 같이 나도 너희를 보내노라
Then said Jesus to them again , Peace be unto you : as my Father hath sent me , even so send I you .
22. 이 말씀을 하시고 저희를 향하사 숨을 내쉬며 가라사대 성령을 받으라
And when he had said this , he breathed on them, and saith unto them , Receive ye the Holy Ghost :
23. 너희가 뉘 죄든지 사하면 사하여질 것이요 뉘 죄든지 그대로 두면 그대로 있으리라 하시니라
Whose soever sins ye remit , they are remitted unto them ; and whose soever sins ye retain , they are retained .
24. 열두 제자 중에 하나인 디두모라 하는 도마는 예수 오셨을 때에 함께 있지 아니한지라
But Thomas , one of the twelve , called Didymus , was not with them when Jesus came .
25. 다른 제자들이 그에게 이르되 우리가 주를 보았노라 하니 도마가 가로되 내가 그 손의 못자국을 보며 내 손가락을 그 못자국에 넣으며 내 손을 그 옆구리에 넣어 보지 않고는 믿지 아니하겠노라 하니라
The other disciples therefore said unto him , We have seen the Lord . But he said unto them , Except I shall see in his hands the print of the nails , and put my finger into the print of the nails , and thrust my hand into his side , I will not believe .
26. 여드레를 지나서 제자들이 다시 집 안에 있을 때에 도마도 함께 있고 문들이 닫혔는데 예수께서 오사 가운데 서서 가라사대 너희에게 평강이 있을지어다 하시고
And after eight days again his disciples were within , and Thomas with them : then came Jesus , the doors being shut , and stood in the midst , and said , Peace be unto you .
27. 도마에게 이르시되 네 손가락을 이리 내밀어 내 손을 보고 네 손을 내밀어 내 옆구리에 넣어보라 그리하고 믿음 없는 자가 되지 말고 믿는 자가 되라
Then saith he to Thomas , Reach hither thy finger , and behold my hands ; and reach hither thy hand , and thrust it into my side : and be not faithless , but believing .
28. 도마가 대답하여 가로되 나의 주시며 나의 하나님이시니이다
And Thomas answered and said unto him , My Lord and my God .
29. 예수께서 가라사대 너는 나를 본 고로 믿느냐 보지 못하고 믿는 자들은 복되도다 하시니라
Jesus saith unto him , Thomas , because thou hast seen me , thou hast believed : blessed are they that have not seen , and yet have believed .
30. 예수께서 제자들 앞에서 이 책에 기록되지 아니한 다른 표적도 많이 행하셨으나
And many other signs truly did Jesus in the presence of his disciples , which are not written in this book :
31. 오직 이것을 기록함은 너희로 예수께서 하나님의 아들 그리스도이심을 믿게 하려 함이요 또 너희로 믿고 그 이름을 힘입어 생명을 얻게 하려 함이니라
But these are written , that ye might believe that Jesus is the Christ , the Son of God ; and that believing ye might have life through his name .
■ 주석 보기
【요20:1 JFB】요20:1-18. Mary's Visit to the Sepulchre, and Return to It with Peter and John—Her Risen Lord Appears to Her.
1, 2. The first day … cometh Mary Magdalene early, &c.—(See on 막16:1-4; and 마28:1, 2).
she runneth and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre—Dear disciple! thy dead Lord is to thee "the Lord" still.
【요20:1 CWC】1. The Fact of the Resurrection, 20:10.
The original features are Mary Magdelene's message to Peter and John and the visit of the last two to the tomb. Perhaps the most notable verse is the 7th which shows the deliberate manner in which the resurrection took place. Everything contradicted the idea that the body had been stolen. Why thus, should the linen clothes have been left? The quantity of linen must have been large when 100 pounds of aromatic powder had been used wrapping the body.
2. The Appearance to Mary Magdalene, vv. 11-18.
The critical verse is the 17th. In view of 마28:9, why should Christ say "touch Me not" ? Was it because several women were present then, and here but one? Was it because she evinced extravagant joy in some way? Or was it because Christ would now teach her of the new relationship to His disciples He was about to assume? (cf. 고후5:15-17). And then the words, "I am not yet ascended," what is their significance in this case? We must confess inability to answer these questions satisfactorily.
3. Appears to the Ten, vv. 19-23.
With what body did Christ arise? It was of a more spiritual kind than He had before, because He appeared in the room without unfastening the doors, and yet it was a real human body and not a mere shadow or spirit. "Peace be unto you" was not merely a formal salutation, but a re-assurance that all had been forgiven them. The breathing on them is a strong intimation that the Holy Ghost proceeded from Him, and hence another indirect proof of His Godhead (요1:33; 행2:33). It is difficult to interpret the sense in which they now received the Holy Ghost, since they had received Him at their regeneration and conversion (고전12:3); and receive Him again on the day of Pentecost (Acts 2). May it be that this was a special enduement of power for the intervening period before Pentecost? Of course the authority to remit sins is not absolute but declarative, just as the high priest in the old economy pronounced who were clean and who were unclean as to leprosy. It was God who cleansed in the one instance or forgave in the other, but the evidences of either might be made known through His representatives.
4. The Appearance When Thomas Was Present, vv. 24-29.
Here is strong indirect evidence of the truth of the scriptures, as an impostor would not have told us of the unbelief of an apostle! Christ's words to Thomas are a warning to all who demand an excessive amount of evidence before they believe. And yet when Thomas did express his faith, "My Lord, and My God" became an unanswerable testimony to Christ's Deity. It was said in the presence of ten witnesses and our Lord accepted it as a fact.
5. Summing up the Testimony, vv. 30, 31.
These verses are parenthetic and break the thread of the narrative. If the Gospel ended here they might apply to the whole of what the evangelist had written; but as another chapter follows he is probably referring only to the proofs of the resurrection.
6. The Sea of Tiberias, 21.
There is little requiring explanation in these verses, but the Scofield Bible offers a good interpretation of them. The whole chapter it entitles, "The Risen Christ is Master of our Service." Verses 3 and 4 show us service in self-will under human leadership, and verse 5, the barren results. Verses 6 to 11 on the other hand, show us Christ-directed service and its result, while 12-14 indicate that the Master is enough for the need of His servants. Then in 15-17 we have the only acceptable motive in service. 18 and 19, the Master appoints the time and manner of the servant's death. 20-25, if the Master returns the servants will not die.
"Naked," verse 7, means the absence of a loose outer garment, the same which he "girt" about him afterwards. That the number 153 has some symbolic significance seems probable, but up to the present it is only speculation to inquire. The "third time" (14) means doubtless, the third time Christ appeared to any number of the disciples gathered together. "Lambs" in contradistinction to "sheep" means probably the young and weak in spiritual experience, what ever their years. Verses 18 and 19 shows that the future history of every saint is known to Christ, and it is commonly supposed that in fulfillment of them Peter was crucified as a martyr. The latter is interested to know of John's future and in gently rebuked for it (20-22). Verse 22 is mysterious, and has never been fully explained and is distinguished as having given rise to the first tradition in the church (23). This tradition through early and common, was nevertheless false. It is always better to say, "I do not know," than to build up a conclusion on a false premise. In verse 24, John alludes to himself and his authorship of this Gospel. While in 25, according to Calvin, he employs a figure of speech for commending the greatness of Christ's works.
【요20:1 MHCC】If Christ gave his life a ransom, and had not taken it again, it would not have appeared that his giving it was accepted as satisfaction. It was a great trial to Mary, that the body was gone. Weak believers often make that the matter of complaint, which is really just ground of hope, and matter of joy. It is well when those more honoured than others with the privileges of disciples, are more active than others in the duty of disciples; more willing to take pains, and run hazards, in a good work. We must do our best, and neither envy those who can do better, nor despise those who do as well as they can, though they come behind. The disciple whom Jesus loved in a special manner, and who therefore in a special manner loved Jesus, was foremost. The love of Christ will make us to abound in every duty more than any thing else. He that was behind was Peter, who had denied Christ. A sense of guilt hinders us in the service of God. As yet the disciples knew not the Scripture; they Christ must rise again from the dead.
【요20:3 JFB】3-10. Peter therefore went forth, and that other disciple, and came first to the sepulchre—These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The younger disciple outruns the older; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a reverential fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened.
【요20:6 JFB】6-7. seeth the linen clothes lie—lying.
And the napkin, that was about his head, not lying with the linen clothes—not loosely, as if hastily thrown down, and indicative of a hurried and disorderly removal.
but wrapped—folded.
together in a place by itself—showing with what grand tranquillity "the Living One" had walked forth from "the dead" (Lu 24:5). "Doubtless the two attendant angels (요20:12) did this service for the Rising One, the one disposing of the linen clothes, the other of the napkin" [Bengel].
【요20:8 JFB】8. Then went in … that other disciple which came first to the sepulchre—The repetition of this, in connection with his not having gone in till after Peter, seems to show that at the moment of penning these words the advantage which each of these loving disciples had of the other was present to his mind.
and he saw and believed—Probably he means, though he does not say, that he believed in his Lord's resurrection more immediately and certainly than Peter.
【요20:9 JFB】9. For as yet they knew—that is, understood.
not the scripture that he must rise again from the dead—In other words, they believed in His resurrection at first, not because they were prepared by Scripture to expect it; but facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it.
【요20:11 JFB】11-15. But Mary stood without at the sepulchre weeping, &c.—Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her missing Lord. As she gazes through her tears on the open tomb, she also ventures to stoop down and look into it, when lo! "two angels in white" (as from the world of light, and see on 마28:3) appear to her in a "sitting" posture, "as having finished some business, and awaiting some one to impart tidings to" [Bengel].
【요20:11 MHCC】We are likely to seek and find, when we seek with affection, and seek in tears. But many believers complain of the clouds and darkness they are under, which are methods of grace for humbling their souls, mortifying their sins, and endearing Christ to them. A sight of angels and their smiles, will not suffice, without a sight of Jesus, and God's smiles in him. None know, but those who have tasted it, the sorrows of a deserted soul, which has had comfortable evidences of the love of God in Christ, and hopes of heaven, but has now lost them, and walks in darkness; such a wounded spirit who can bear? Christ, in manifesting himself to those that seek him, often outdoes their expectations. See how Mary's heart was in earnest to find Jesus. Christ's way of making himself known to his people is by his word; his word applied to their souls, speaking to them in particular. It might be read, Is it my Master? See with what pleasure those who love Jesus speak of his authority over them. He forbids her to expect that his bodily presence look further, than the present state of things. Observe the relation to God, from union with Christ. We, partaking of a Divine nature, Christ's Father is our Father; and he, partaking of the human nature, our God is his God. Christ's ascension into heaven, there to plead for us, is likewise an unspeakable comfort. Let them not think this earth is to be their home and rest; their eye and aim, and earnest desires, must be upon another world, and this ever upon their hearts, I ascend, therefore I must seek the things which are above. And let those who know the word of Christ, endeavour that others should get good from their knowledge.
【요20:12 JFB】12. one at the head, and the other at the feet where the body of Jesus had lain—not merely proclaiming silently the entire charge they had had of the body, of Christ [quoted in Luthardt], but rather, possibly, calling mute attention to the narrow space within which the Lord of glory had contracted Himself; as if they would say, Come, see within what limits, marked off by the interval here between us two, the Lord lay! But she is in tears, and these suit not the scene of so glorious an Exit. They are going to point out to her the incongruity.
【요20:13 JFB】13. Woman, why weepest thou?—You would think the vision too much for a lone woman. But absorbed in the one Object of her affection and pursuit, she speaks out her grief without fear.
Because, &c.—that is, Can I choose but weep, when "they have taken away," &c., repeating her very words to Peter and John. On this she turned herself and saw Jesus Himself standing beside her, but took Him for the gardener. Clad therefore in some such style He must have been. But if any ask, as too curious interpreters do, whence He got those habiliments, we answer [with Olshausen and Luthardt] where the two angels got theirs. Nor did the voice of His first words disclose Him to Mary—"Woman, why weepest thou? whom seekest thou?" He will try her ere he tell her. She answers not the stranger's question, but comes straight to her point with him.
【요20:15 JFB】15. Sir, if thou have borne him hence—borne whom? She says not. She can think only of One, and thinks others must understand her. It reminds one of the question of the Spouse, "Saw ye him whom my soul loveth?" (아3:3).
tell me where thou hast laid him, and I will take him away—Wilt thou, dear fragile woman? But it is the language of sublime affection, that thinks itself fit for anything if once in possession of its Object. It is enough. Like Joseph, He can no longer restrain Himself (창45:1).
【요20:16 JFB】16, 17. Jesus saith unto her, Mary—It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it.
She turned herself, and saith to him, Rabboni!—But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.
【요20:17 JFB】17. Jesus saith unto her, Touch me not, for I am not yet ascended to my Father—Old familiarities must now give place to new and more awful yet sweeter approaches; but for these the time has not come yet. This seems the spirit, at least, of these mysterious words, on which much difference of opinion has obtained, and not much that is satisfactory said.
but go to my brethren—(Compare 마28:10; 히2:11, 17). That He had still our Humanity, and therefore "is not ashamed to call us brethren," is indeed grandly evidenced by these words. But it is worthy of most reverential notice, that we nowhere read of anyone who presumed to call Him Brother. "My brethren: Blessed Jesus, who are these? Were they not Thy followers? yea, Thy forsakers? How dost Thou raise these titles with Thyself! At first they were Thy servants; then disciples; a little before Thy death, they were Thy friends; now, after Thy resurrection, they were Thy brethren. But oh, mercy without measure! how wilt Thou, how canst Thou call them brethren whom, in Thy last parting, Thou foundest fugitives? Did they not run from Thee? Did not one of them rather leave his inmost coat behind him than not be quit of Thee? And yet Thou sayest, 'Go, tell My brethren! It is not in the power of the sins of our infirmity to unbrother us'" [Bishop Hall].
I ascend unto my Father and your Father, and to my God and your God—words of incomparable glory! Jesus had called God habitually His Father, and on one occasion, in His darkest moment, His God. But both are here united, expressing that full-orbed relationship which embraces in its vast sweep at once Himself and His redeemed. Yet, note well, He says not, Our Father and our God. All the deepest of the Church fathers were wont to call attention to this, as expressly designed to distinguish between what God is to Him and to us—His Father essentially, ours not so: our God essentially, His not so: His God only in connection with us: our God only in connection with Him.
【요20:18 JFB】18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her—To a woman was this honor given to be the first that saw the risen R edeemer, and that woman was not His mother. (See on 막16:9).
【요20:19 JFB】요20:19-23. Jesus Appears to the Assembled Disciples.
19-23. the same day at evening, the first day of the week, the doors being shut where the disciples were assembled for fear of the Jews, came Jesus—plainly not by the ordinary way of entrance.
and saith unto them Peace be unto you—not the mere wish that even His own exalted peace might be theirs (요14:27), but conveying it into their hearts, even as He "opened their understandings to understand the scriptures" (Lu 24:45).
【요20:19 MHCC】This was the first day of the week, and this day is afterwards often mentioned by the sacred writers; for it was evidently set apart as the Christian sabbath, in remembrance of Christ's resurrection. The disciples had shut the doors for fear of the Jews; and when they had no such expectation, Jesus himself came and stood in the midst of them, having miraculously, though silently, opened the doors. It is a comfort to Christ's disciples, when their assemblies can only be held in private, that no doors can shut out Christ's presence. When He manifests his love to believers by the comforts of his Spirit, he assures them that because he lives, they shall live also. A sight of Christ will gladden the heart of a disciple at any time; and the more we see of Jesus, the more we shall rejoice. He said, Receive ye the Holy Ghost, thus showing that their spiritual life, as well as all their ability for their work, would be derived from him, and depended upon him. 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. Nothing is seen, known, discerned, or felt of God, but through this. After this, Christ directed the apostles to declare the only method by which sin would be forgiven. This power did not exist at all in the apostles as a power to give judgment, but only as a power to declare the character of those whom God would accept or reject in the day of judgment. They have clearly laid down the marks whereby a child of God may be discerned and be distinguished from a false professor; and according to what they have declared shall every case be decided in the day of judgment. When we assemble in Christ's name, especially on his holy day, he will meet with us, and speak peace to us. The disciples of Christ should endeavour to build up one another in their most holy faith, both by repeating what they have heard to those that were absent, and by making known what they have experienced. Thomas limited the Holy One of Israel, when he would be convinced by his own method or not at all. He might justly have been left in his unbelief, after rejecting such abundant proofs. The fears and sorrows of the disciples are often lengthened, to punish their negligence.
【요20:20 JFB】20. And when he had so said, he showed them his hands and his side—not only as ocular and tangible evidence of the reality of His resurrection (See on Lu 24:37-43), but as through "the power of that resurrection" dispensing all His peace to men.
Then were the disciples glad when they saw the Lord.
【요20:21 JFB】21. Then said Jesus—prepared now to listen to Him in a new character.
Peace be unto you. As my Father hath sent me, so send I you—(See on 요17:18).
【요20:22 JFB】22. he breathed on them—a symbolical conveyance to them of the Spirit.
and saith, Receive ye the Holy Ghost—an earnest and first-fruits of the more copious Pentecostal effusion.
【요20:23 JFB】23. Whose soever sins ye remit, they are remitted unto them, &c.—In any literal and authoritative sense this power was never exercised by one of the apostles, and plainly was never understood by themselves as possessed by them or conveyed to them. (See on 마16:19). The power to intrude upon the relation between men and God cannot have been given by Christ to His ministers in any but a ministerial or declarative sense—as the authorized interpreters of His word, while in the actings of His ministers, the real nature of the power committed to them is seen in the exercise of church discipline.
【요20:24 JFB】요20:24-29. Jesus Again Appears to the Assembled Disciples.
24, 25. But Thomas—(See on 요11:16).
was not with them when Jesus came—why, we know not, though we are loath to think (with Stier, Alford and Luthardt) it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief.
【요20:25 JFB】25. We have seen the Lord—This way of speaking of Jesus (as 요20:20 and 요21:7), so suited to His resurrection-state, was soon to become the prevailing style.
Except I see in his hands the print of the nails, and put my linger into the print of the nails, and thrust my hand into his side, I will not believe—The very form of this speech betokens the strength of the unbelief. "It is not, If I shall see I shall believe, but, Unless I shall see I will not believe; nor does he expect to see, although the others tell him they had" [Bengel]. How Christ Himself viewed this state of mind, we know from 막16:14, "He upbraided them with their unbelief and hardness of heart because they believed not them which had seen Him after He was risen." But whence sprang this pertinacity of resistance in such minds? Not certainly from reluctance to believe, but as in Nathanael (see on 요1:46) from mere dread of mistake in so vital a matter.
【요20:26 JFB】26-29. And after eight days—that is, on the eighth, or first day of the preceding week. They probably met every day during the preceding week, but their Lord designedly reserved His second appearance among them till the recurrence of His resurrection day, that He might thus inaugurate the delightful sanctities of THE Lord's Day (계1:10).
disciples were within, and Thomas with them … Jesus … stood in the midst, and said, Peace be unto you.
【요20:26 MHCC】That one day in seven should be religiously observed, was an appointment from the beginning. And that, in the kingdom of the Messiah, the first day of the week should be that solemn day, was pointed out, in that Christ on that day once and again met his disciples in a religious assembly. The religious observance of that day has come down to us through every age of the church. There is not an unbelieving word in our tongues, nor thought in our minds, but it is known to the Lord Jesus; and he was pleased to accommodate himself even to Thomas, rather than leave him in his unbelief. We ought thus to bear with the weak, 롬15:1, 2. This warning is given to all. If we are faithless, we are Christless and graceless, hopeless and joyless. Thomas was ashamed of his unbelief, and cried out, My Lord and my God. He spoke with affection, as one that took hold of Christ with all his might; “My Lord and my God.” Sound and sincere believers, though slow and weak, shall be graciously accepted of the Lord Jesus. It is the duty of those who read and hear the gospel, to believe, to embrace the doctrine of Christ, and that record concerning him, 요일5:11.
【요20:27 JFB】27. Then saith he to Thomas, Reach hither … behold … put it into my side, and be not faithless, but believing—"There is something rhythmical in these words, and they are purposely couched in the words of Thomas himself, to put him to shame" [Luthardt]. But wish what condescension and gentleness is this done!
【요20:28 JFB】28. Thomas answered and said unto him, My Lord and my God—That Thomas did not do what Jesus invited him to do, and what he had made the condition of his believing, seems plain from 요20:29 ("Because thou hast seen Me, thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything that ever will be uttered in earth or heaven. On the striking parallel in Nathanael, see on 요1:49. The Socinian invasion of the supreme divinity of Christ here manifestly taught—as if it were a mere call upon God in a fit of astonishment—is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced.
【요20:29 JFB】29. because thou hast seen me, thou hast believed—words of measured commendation, but of indirect and doubtless painfully—felt rebuke: that is, 'Thou hast indeed believed; it is well: it is only on the evidence of thy senses, and after peremptorily refusing all evidence short of that.'
blessed they that have not seen, and yet have believed—"Wonderful indeed and rich in blessing for us who have not seen Him, is this closing word of the Gospel" [Alford].
【요20:30 JFB】요20:30, 31. First Close of This Gospel.
The connection of these verses with the last words of 요20:29 is beautiful: that is, And indeed, as the Lord pronounced them blessed who not having seen Him have yet believed, so for that one end have the whole contents of this Gospel been recorded, that all who read it may believe on Him, and believing, have life in that blessed name.
30. many other signs—miracles.
【요20:30 MHCC】There were other signs and proofs of our Lord's resurrection, but these were committed to writing, that all might believe that Jesus was the promised Messiah, the Saviour of sinners, and the Son of God; that, by this faith, they might obtain eternal life, by his mercy, truth, and power. May we believe that Jesus is the Christ, and believing may we have life through his name.
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