ยอห์น 20:30 วิจารณ์

This evangelist, though he began not his gospel as the rest did, yet concludes it as they did, with the history of Christ' resurrection; not of the thing itself, for none of them describe how he rose, but of the proofs and evidences of it, which demonstrated that he was risen. The proofs of Christ's resurrection, which we have in this chapter, are I. Such as occurred immediately at the sepulchre. 1. The sepulchre found empty, and the graveclothes in good order (Joh 20:1-10). 2. Two angels appearing to Mary Magdalene at the sepulchre (Joh 20:11-13). 3. Christ himself appearing to her (Joh 20:14-18). II. Such as occurred afterwards at the meetings of the apostles. 1. At one, the same day at evening that Christ rose, when Thomas was absent (Joh 20:19-25). 2. At another, that day seven-night, when Thomas was with them (Joh 20:26-31). What is related here is mostly what was omitted by the other evangelists.

The first day of the week,.... On the sixth day of the week, towards the close of it, Christ was interred; he lay in the grave all the seventh day, and on the first day of the week rose from the dead: so the women, after they had observed where the body was laid, went home and prepared spices and ointments, to anoint it; but the sabbath coming on, they were prevented; on which they rested, according to the Jewish law: but as soon as it was over, cometh Mary Magdalene; not alone, but other women with her; who had attended Christ at the cross, observed where he was buried, and had prepared spices to anoint him, and now came for that purpose; for not merely to see the sepulchre, and weep at the grave, did she with the rest come, but to perform this piece of funeral service: early, when it was yet dark; as it was when she set out, the day just began to dawn; though by that time she got to the sepulchre, the sun was rising: unto the sepulchre; where she saw the body of Jesus laid by Joseph, in a tomb of his, and in his garden; by whose leave, it is probable, being asked over night, she with her companions were admitted: and seeth the stone taken away from the sepulchre: which Joseph rolled there, and the Pharisees sealed and set a watch to observe it. This was removed by an angel; for though Christ himself could easily have done it, it was proper it should be done by a messenger from heaven, by the order of divine justice, who had laid him as a prisoner there. Mary's coming so early to the grave, shows her great love and affection to Christ, her zeal, courage, and diligence, in manifesting her respect unto him: and oftentimes so it is, that the greatest sinners, when converted, are most eminent for grace, particularly faith, love, and humility; and are most diligent in the discharge of duty.

And many other signs truly did Jesus,.... Besides these wonderful appearances to his disciples once and again, when the doors were shut about them: and which signs refer not to what was done before, but after his resurrection; and which he did, in the presence of his disciples; for he appeared to, and conversed with no other but them after his resurrection: which are not written in this book; of John's Gospel; though they may be elsewhere; such as his appearing to the two disciples going to Emmaus, and to the eleven on a mountain in Galilee, and to five hundred brethren at once, which other inspired writers speak of: and many there are which he did; which are not particularly written in this, nor in any other book; for he was seen of his disciples forty days, and showed himself alive, by many infallible proofs; all of which are not recorded.

Since this Evangelist hath mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, "If," it saith, "they should be written every one, I suppose that even the world itself could not contain the books." Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He saith, "In the presence of His disciples." For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, "In the presence of His disciples," because He conversed with them alone after the Resurrection; wherefore also He said, "The world seeth Me no more." Then, in order that thou mayest understand that what was done was done only for the sake of the disciples, he added, "That believing ye might have life in His Name." Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. "In His Name," that is, "through Him"; for He is the Life.

After telling us of the incident in connection with which the disciple Thomas had offered to his touch the places of the wounds in Christ's body, and saw what he would not believe, and believed, the evangelist John interposes these words, and says: "And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life through His name." This paragraph indicates, as it were, the end of the book; but there is afterwards related how the Lord manifested Himself at the sea of Tiberias, and in the draught of fishes made special reference to the mystery of the Church, as regards its future character, in the final resurrection of the dead. I think, therefore, it is fitted to give special prominence thereto, that there has been thus interposed, as it were, an end of the book, and that there should be also a kind of preface to the narrative that was to follow, in order in some measure to give it a position of greater eminence.

He sums up the book in a manner, and makes plain to His hearers the object of the preaching of the Gospel. For, he says, this book was composed that ye may believe, and believing might have eternal life. He says that the signs were many, and does not limit the actions and marvellous works of our Saviour to those which were accurately known by him personally, and recorded by him, and leaves the other disciples to publish, if they chose, whatever was vividly impressed on their memory. For all the signs, he says, are not written in this book, but those only have been inserted by me which I thought best able to convince my hearers that Jesus is the Christ, the Son of God. This is what the inspired Evangelist says; and I think, too, that it may be of use to make the following observation: For if the whole meaning of the record is directed to producing in us this faith, and is well calculated to make us steadfast in the conviction that the Child of the Holy Virgin, Who was called Jesus by the voice of the angel, is the very Christ Whose coming was proclaimed by Holy Writ; and if He be, indeed, very Christ and none other----not merely a son but the Son of God in a unique and special sense; what then, I ask, can they who, through ignorance, are in doubt about the faith, and who, furthermore, strive to teach others to believe that there are two Christs----what can they do or say in their defence, and what will be the sentence passed upon them when the great day shall come? For they divide Christ into two separate Beings, Man and God the Word, even after His union with man, and His ineffable and wholly incomprehensible Incarnation. Therefore are they in error, and have wandered far astray from the truth, and denied the Master that bought them. For if we examine into the definition of the being of Christ, and form a conception of Him, we find that the flesh is different from God the Word, Which is in the Father, and proceedeth from Him; but if we consider the meaning of 'the Incarnation, and strive to fathom so far as we are able this exceeding great mystery, we conceive of the Word as One with His own Flesh, though not converted into flesh. God forbid that we should so say, for the Nature of the Word is inconvertible and unchangeable, and admits of no shadow of turning. Rather do we maintain, according to our Holy and inspired Scriptures, that the Messiah, conceived of as attaining to the perfect definition of manhood through the Temple of flesh that enshrined His Godhead, is One only----Jesus, the Christ and the Son of God. Consider that the selfsame truth is found to have existence in the nature of ourselves who are men. For we are combined into one man composed of soul and |694 body; the body and the soul that it contains being distinct, but nevertheless coinciding to form one perfect animal, and wholly incapable of separation after combination with each other.

With these words the Evangelist shows that there were countless signs that the Savior performed before the disciples. In addition, he testifies that the words of the Gospels are true, namely, those scattered accounts composed accurately by the other [Evangelists] but were omitted by him. With his words here he demonstrates that he did not report those words without any polemical intention, but he shows that the words of the other [Evangelists] are true and are sufficient for the one who comes in faith and considers, reads and understands them.

Of what signs does the evangelist speak here? Surely of those which the Lord performed before His suffering? No, but of those which He performed after His resurrection. For the evangelist adds: "He did in the presence of His disciples." But the miracles before the suffering the Lord performed not before the disciples, but before all. Therefore the evangelist now speaks of those miracles which were performed by the Lord after the resurrection. For, associating with the disciples alone for forty days, He presented proofs of the resurrection. Just as before the suffering He performed miracles in confirmation that He is the Son of God, so after the resurrection He performed miracles before the disciples in confirmation that He is the Son of Man, that is, He bears a body, though incorruptible and most godlike, and no longer subject to the laws of the flesh.

2567 Now the Evangelist gives his epilogue: first he mentions the incompleteness of his gospel; secondly, the benefits it will give (v 31). Its incompleteness is clear, for Jesus did many other signs in the presence of the disciples, "Lo, these are but the outskirts of his ways; and how small a whisper do we hear of him! But the thunder of his power who can understand?" (Job 26:14); "Many things greater than these lie hidden, for we have seen but few of his works" (Si 43:32). According to Chrysostom, John said this because he mentioned fewer miracles than the other evangelists and he did not want it to be thought that he was denying these other miracles, and so he especially added, which are not written in this book. Or, John could be referring to the passion and resurrection of Christ, meaning that after his resurrection Christ gave many indications of his resurrection "in the presence of the disciples" that were not shown to others: "God... made him manifest; not to all the people but to us who were chosen by God as witnesses," (Acts 10:40).

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.

MARY'S VISIT TO THE SEPULCHRE, AND RETURN TO IT WITH PETER AND JOHN--HER RISEN LORD APPEARS TO HER. (John 20:1-18) The first day . . . cometh Mary Magdalene early, &c.--(See on Mar 16:1-4; and Mat 28:1-2). 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.

FIRST CLOSE OF THIS GOSPEL. (Joh 20:30-31) many other signs--miracles.