Thomas Aquinas Commentary John 20

1. Having related the mysteries of Christ’s passion, the Evangelist now speaks of the resurrection. He explains that the resurrection was first made known to certain women, and second, to the disciples: now when it was late on that same day (John 20:19).

   The revelation of Christ’s resurrection to the women occurred in stages:

   • First, there is the open tomb.
   • Second, the appearance of the angel: the disciples therefore went back to their homes (John 20:10).
   • Third, the sight of Christ: when she had said this, she turned around, and saw Jesus standing (John 20:14).

   Regarding the first stage, the open tomb, the Evangelist first mentions the sight of it. Second, he notes that this news is reported to the disciples: she ran, therefore, and came to Simon Peter. And third, they see for themselves: Peter therefore went out.

2. Four things can be noted about this first event. First is the time: it was “one day of the Sabbath,” that is, the first day of the week. The Jews considered the Sabbath a very sacred day, and all other days were described in reference to it. Thus, they spoke of the first day of the Sabbath, the second day of the Sabbath, and so on. Matthew speaks of the first day of the Sabbath (Matthew 28:1). But John speaks of the first day of the week because he is referring to a mystery, for this day of the resurrection was the beginning of a new creation: when you send forth your Spirit, they are created; and you renew the face of the ground (Psalms 104:30); for neither circumcision counts for anything, nor uncircumcision, but a new creation (Galatians 6:15).

   In Genesis, when Moses speaks of the first day of creation, he does not say “the first day,” but one day (Genesis 1:5). The Evangelist uses these words of Moses because he wants to express newness.

   This day also begins the day of eternity, which is one day with no night to interrupt it, because the sun that makes this day will never set. And the city has no need of sun or moon to shine upon it, for the glory of God is its light, and its lamp is the Lamb (Revelation 21:23); there will be one day, which is known to the Lord, not day and night, for at evening time there will be light (Zechariah 14:7).

3. Second, the person who saw the tomb is identified: Mary Magdalene came early, when it was still dark, to the tomb.

   A question arises here because Mark mentions Mary Magdalene, and Mary the mother of James, and Salome (Mark 16:1), and Matthew also mentions the other Mary (Matthew 28:1).

   According to Augustine, the solution is that Mary Magdalene was more ardent and devoted to Christ than the other women.Agreement Among the Evangelists 3.24. Thus we read that her sins, which are many, are forgiven, for she loved much (Luke 7:47). For this reason, the Evangelist mentions her by name. This is also why the Lord appeared to her first: he appeared first to Mary Magdalene (Mark 16:9); she hastens to make herself known to those who desire her .

4. Third, the time is given: early, when it was still dark. Luke tells us that the women who had come with Christ from Galilee saw his tomb and how his body was laid, and they prepared spices and ointments for it (Luke 23:55). They rested on the Sabbath according to the commandment. As soon as the Sabbath was over, on the first day of the week, before daylight, she came to the tomb, incited by her exceedingly great love. As the Song of Solomon says, its flashes—the flashes of love—are flashes of fire (Song of Solomon 8:6).

5. The question arises why Mark says, very early, after the sun had risen (Mark 16:2), while the Evangelist says, when it was still dark.

   The answer is that what Mark says should be understood as referring to the breaking of day, so that the sun had risen, not in the sense that it had appeared above the earth, but that it was approaching our region.

6. Fourth, we are told what Mary saw: she saw the stone had been taken away from the tomb. This was a sign that either someone had taken Christ away or that he had risen. When Matthew says that an angel of the Lord descended from heaven and came and rolled back the stone, we should not think the stone was rolled away before Christ arose, but only after (Matthew 28:2). For since Christ came forth from the closed womb of the Virgin even though his body was not glorified, it is not surprising if he passed through the tomb with his glorified body. The stone was taken away so that people could see that Christ was not there and more easily believe in his resurrection.

7. Next, the Evangelist mentions that she ran, therefore and came to Simon Peter, and the events of this vision were announced. Because of Mary’s exceeding love, she could not delay telling the disciples what she had seen: she ran, therefore, and came to Simon Peter and to the other disciple whom Jesus loved. As Scripture says, this day is a day of good news; if we are silent and wait until the morning light, punishment will overtake us (2 Kings 7:9). And so, one who hears the words of God should tell them to others without delay: let him who hears say, “Come” (Revelation 22:17). Mary came to those who were more prominent and who loved Christ more ardently, so that they might either look for Jesus with her or share her sorrow.

   She said to them, They have taken the Lord out of the tomb. Mary saw the empty tomb, but not yet believing in her heart that Christ had risen, she said, and we do not know where they have laid him. We can see from this that Mary had not been alone at the tomb and that she still had doubts about the resurrection. It was not without reason that the Evangelist wrote that it was still dark, for this indicated the condition of their minds, in which there was the darkness of doubt: they have neither knowledge nor understanding, they walk about in darkness (Psalms 82:5).

   Note that in the Greek manuscripts, the text reads, my Lord, which shows the force of her love and her affectionate devotion: Whom have I in heaven but you? And there is nothing on earth that I desire besides you… God is the strength of my heart and my portion forever (Psalms 73:25).

8. The Evangelist next shows how this was investigated: Peter therefore went out, and that other disciple. First, he indicates the eagerness with which Peter and John acted, for they left the place where they were: Peter, therefore, went out and that other disciple. Those who want to look into the mysteries of Christ must, in a sense, come out from themselves and from their carnal way of living: Come out, O daughters of Zion, and behold King Solomon (Song of Solomon 3:11).

9. Second, we see the details of their search. First, it is said that they ran. They both ran, they who loved Christ more than the others: I will run in the way of your commandments (Psalms 119:32); so run that you may obtain it, the prize (1 Corinthians 9:24).

10. Second, we see how the disciples arrived: the other disciple outran Peter.

    • John arrived first,
    • and Peter followed: then Simon Peter came, following him.

11. It is not without reason that the Evangelist is careful to tell us the smallest details, for these two disciples signify two peoples: the Jews and the Gentiles. The Gentiles were an older people, as even the Jews originated from them: go from your country and your kindred (Genesis 12:1). Yet the Jews were the first to have knowledge of the one true God. These two peoples were both running over the course of this world—the Jews by the written law, the Gentiles by the law of nature. Or, they were both running according to their natural desire for happiness and for a knowledge of the truth, which all people desire to know by their very nature.

    The other disciple, the younger one, outran Peter. This represents the Jewish people, who came to the truth before the Gentiles, since God was formerly known only in Judea. As the Psalm says, he has not dealt thus with any other nation (Psalms 147:20). And he came to the tomb first, because he first considered the mysteries of Christ, as the promise of Christ was first made to the Jews: to whom belong the adoption as children, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; to them belong the fathers, and from them, according to the flesh, is the Christ, who is over all things (Romans 9:4–5).

    And when he stooped down, he saw the linen cloths lying there; but he did not go in. He stooped under the yoke of the law—all that the Lord has spoken we will do (Exodus 24:7). He saw the linen cloths lying there, that is, the figures or foreshadowings of all the mysteries, but their minds were hardened; for to this day, when they read the Old Covenant, that same veil remains unlifted (2 Corinthians 3:14). But he did not go in, for as long as he was unwilling to believe in the one who was dead, he had not yet come to the knowledge of the truth. Another who did not go in was the brother of the prodigal son, for when he heard the celebrations, he refused to go in (Luke 15:28). Nevertheless, David promised that they would enter: I will go to the altar of God (Psalms 43:4).

12. Now the Evangelist recounts the arrival of Peter. As for the literal meaning, the fact that they ran together was a sign of their passionate devotion. John arrived first because he was a younger man than Peter.

    But considering the mystical sense, Peter follows John because the Gentiles who were converted to Christ were not joined to another church different from the church of the Jews, but were grafted on to the already existing olive tree and Church. The Apostle praises them, saying, for you, brethren, became imitators of the churches of God in Christ Jesus which are in Judea (1 Thessalonians 2:14).

13. Third, we see the order in which they entered the tomb:

    • Peter first: and went into the tomb,
    • and then John: then the other disciple also went in.

14. The Evangelist says that Peter entered the tomb. According to the literal meaning, although John arrived first, he did not enter because of his respect for Peter. But considering the mystical interpretation, this signifies that the Jewish people, who were the first to hear of the mysteries of the incarnation, would be converted to the faith after the Gentiles: that Gentiles, who did not pursue righteousness have attained it… but that Israel who pursued the righteousness which is based in law did not succeed in fulfilling that law (Romans 9:30).

    John saw only the linen cloths. Peter also saw the linen cloths lying there, because we do not reject the Old Testament, for as Luke says, then he opened their minds to understand the Scriptures (Luke 24:45).

    But in addition, Peter saw the napkin which had been on his head. Since the head of Christ is God (1 Corinthians 11:3), to see the napkin that had been on the head of Jesus is to have faith in the divinity of Christ, which the Jews refused to accept. This napkin is described as not lying with the linen cloths, but apart, wrapped up in one place, because the divinity of Christ is covered over, and it is apart from every creature because of its excellence: God who is over all be blessed for ever (Romans 9:5); truly, you are a God who hides yourself (Isaiah 45:15). He saw the napkin wrapped up to form a circle. When linen is rolled this way, one cannot see its beginning or end, for the eminence of the divinity neither begins nor ends: Jesus Christ is the same yesterday and today and forever (Hebrews 13:8); you are the same, and your years have no end (Psalms 102:27). The napkin was in one place, apart, because God does not dwell where minds are divided; those who merit his grace are those who are one in charity: his place is in peace (Psalms 76:2); for God is not a God of confusion but of peace (1 Corinthians 14:33).

15. In another interpretation, the napkin, which workers use to wipe sweat from their faces, can be understood to indicate the labor of God. For while God always remains tranquil, he presents himself as laboring and burdened when he endures the stubborn depravity of humankind: they have become a burden to me, I am weary of bearing them (Isaiah 1:14). Christ took on this burden in a special way when he took on a human nature: let him give his cheek to the smiter, and be filled with insults (Lamentations 3:30).

    This napkin is found separate and apart from the other cloths because the sufferings of our Redeemer are far apart and separate from our sufferings. The other linen cloths, which are related to the members of the body as the napkin is to the head, indicate the sufferings of the saints. These are separate from the napkin—that is, the sufferings of Christ—for Christ suffered without fault what we suffer because of our faults: for Christ also died… the righteous for the unrighteous (1 Peter 3:18). He went to his death willingly—no one takes it from me, but I lay it down of my own accord (John 10:18); Christ loved us and gave himself up for us (Ephesians 5:2)—while the saints go to their death reluctantly: another will gird you and carry you where you do not want to go (John 21:18).

16. Why was the Evangelist so careful to mention all these details?

    Chrysostom says this was done to counter the false rumor spread by the Jews that the body of Christ had been secretly taken away (Matthew 28:13).Commentary on Saint John 85.4. For if Christ’s body had been stolen as they said, the disciples would surely not have removed the wrappings, especially since they had to work fast because the guards were near. Nor would they be so careful to lift off the napkin, roll it up, and place it in a separate place. They would simply have taken the body as they found it. This was why he allowed himself to be buried with myrrh and aloes, because they glue the cloths to the body so that they cannot be quickly removed.

17. When the Evangelist says, then the other disciple also went in, he who had come to the tomb first, he tells of John’s entrance. John did not remain outside but entered after Peter, because when the world is ending, the Jews will also be gathered into the faith: a hardening has come upon part of Israel, until the full number of the Gentiles has come in, and so all Israel will be saved (Romans 11:25); a remnant will be saved (Isaiah 10:21).

18. In another mystical interpretation, these two disciples stand for two kinds of people. John represents those who are devoted to the contemplation of truth, and Peter stands for those whose main interest is to carry out the commandments. In fact, Simon means “obedient.”

    Now it very often happens that contemplatives, because they are docile, are the first to become acquainted with a knowledge of the mysteries of Christ, but they do not enter, for sometimes there is knowledge, but little or no love follows. Meanwhile, those in the active life, because of their continuing fervor and earnestness, enter into them more quickly, even though they are slower to understand: by your commandments I get understanding (Psalms 119:104). Thus, those who are later to arrive are the first to penetrate the divine mysteries: so the last will be first, and the first last (Matthew 20:16).

19. Next, when he says, he saw, and believed, we see the effect of the investigation. At first glance, it seems to mean that he saw the situation and believed that Christ had risen. But according to Augustine, this is not correct, because the next thing the Evangelist says is, for as yet they did not know the Scripture, that he must rise from the dead.Tractates on the Gospel of John 120.9. Therefore, one must say that he saw the empty tomb and believed what the woman had said: that someone had taken the Lord. Then we read, for as yet they did not know the Scripture, because the meaning of the Scripture was not yet opened to them so they could understand it (Luke 24:45).

    But surely Christ had foretold his passion and resurrection? I will rise on the third day (Matthew 20:19).

    I answer that we should say that, in keeping with the way they heard his parables, they also failed here to understand many things he had said plainly, thinking that he meant something else.

20. Or, according to Chrysostom’s understanding, he saw the linen cloths so folded and arranged, which would not have been the case if the body had been secretly snatched away,Commentary on Saint John 85.4. and believed, with a true faith, that Christ had risen from the dead. What follows, for as yet they did not know the Scripture, refers to the statement, he saw and believed. It is as if to say: before he saw these things, he did not understand the Scripture that he must rise again from the dead; but when he saw, he believed that he had risen from the dead.

Having told how Mary Magdalene came to the opened tomb, the Evangelist now tells how she came to see the angels.

1. We see her devotion.
2. She sees the angels: and she saw two angels in white.
3. We have her conversation with them: they said to her: woman, why do you weep?

Her devotion, which made her fit to see the angels, is praised for three things.

First, it was constant, and it deserves praise, especially considering that the disciples left. The disciples therefore went back, not yet understanding the Scripture that he must rise from the dead (John 20:9), back to their homes, where they were staying and from where they had run to the tomb. Their fear was so great that they did not stay together: I will strike the shepherd and the sheep will scatter (Zechariah 13:7); the holy stones lie scattered at the head of every street (Lamentations 4:1).

Furthermore, she stood there, lingering near the tomb: Mary stood outside the sepulchre weeping. The disciples had left, but a stronger and more burning affection kept the woman fixed to the spot.

A question arises here, because Mark says that the women went out and fled from the tomb (Mark 16:5–8). Therefore, they must have been inside it. Why then does John say that Mary stood outside?

I answer that the tomb of Christ was hewn out of rock and surrounded by a garden, as was stated before. Sometimes, therefore, the Evangelists call only the place where the body of Christ had been laid the tomb, and at other times the entire enclosure is called the tomb. Thus when the women are said to enter into the tomb (Mark 16:5), this should be understood to mean the entire enclosure. But when it says here that Mary stood outside, the Evangelist is referring to the tomb hewn out of rock. This rock-hewn tomb was within the enclosure they had already entered. Mary was standing here because of the unwavering love which had inflamed her heart: be steadfast, immovable, always abounding in the work of the Lord (1 Corinthians 15:58); our feet have been standing within your gates (Psalms 122:2).

Second, Mary’s devotion is admired because it overflowed in tears, for she stood there weeping: she weeps bitterly in the night (Lamentations 1:2).

There are two kinds of tears: tears of compunction, to wash away sins, every night I flood my bed with tears (Psalms 6:7), and tears of devotion, from a desire for heavenly things. He goes forth, hastening towards heavenly things, weeping, bearing the seed for sowing (Psalms 126:6). Mary Magdalene had copious tears of compunction at the time of her conversion, when she had been the sinner in the city. Then, in her love for the truth, she washed the stains of her sins with her tears: her sins, which are many, are forgiven, for she loved much (Luke 7:47). She also shed abundant tears of devotion over the passion and resurrection of Christ, as we see here.

Third, her devotion is admired because of her earnest search for Christ: as she was weeping she stooped down and looked into the sepulchre. This weeping of Mary came from the desire of love. For it is the nature of love to want its beloved present; and if the beloved cannot be really present, it at least wants to think of the beloved, for where your treasure is, there will your heart be also (Matthew 6:21). Mary shed these bitter tears because the eyes which had sought her Lord and did not find him were now freed for tears, and she grieved all the more because he had been taken from the tomb. The life of such a teacher had been destroyed, but his memory remained. Since Mary could not have him present, she wanted at least to look at the place where he had been buried, so she stooped to look into the tomb.

We learn from this that we should look at the death of Christ with a humble heart: you have hidden these things from the wise and understanding and revealed them to babes (Matthew 11:25). She stooped and looked, giving us the example to look continually on the death of Christ with the eyes of our mind, for one look is not enough for one who loves. The force of love increases the desire to explore: looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame (Hebrews 12:2).

She stooped down and looked, pressed down by the love of Christ: the love of Christ presses us (2 Corinthians 5:14). Or again, according to Augustine, by a divine impulse in her soul she was made to look about, and saw something greater—the angels;Tractates on the Gospel of John 121.1. for all who are led by the Spirit of God are sons of God (Romans 8:14).

Next the Evangelist describes the sight of the angels: and she saw two angels in white, sitting. He mentions four things.

1. First, what Mary saw was that she saw two angels, which shows that all orders of angels, both assisting and ministering, were in service to Christ: let all God’s angels worship him (Hebrews 6:1). A question arises here because Matthew and Mark say that Mary and the other women saw one angel on the right side of the tomb (Matthew 28:2; Mark 16:5), while here we have two angels and they are inside. Each one is correct, for Matthew and Mark tell what occurred first, when the women first came and, believing that Christ was taken, returned to the disciples. But John recounts what happened after Mary returned with the disciples and remained after they had left.
2. Second, he mentions their clothing: in white. This shows the splendor of the resurrection and the glory of the risen Christ: they will walk with me in white (Revelation 3:4). Indeed, we read that the armies of heaven followed him and were clothed in white, that is, raised to heavenly glory (Revelation 19:14).
3. Third, we see that they were sitting. This indicates the calmness and power of Christ, who, being now at rest from all afflictions, reigns in immortal flesh and sits at the right hand of the Father: sit at my right hand (Psalms 110:1); he will sit upon the throne of David, and over his kingdom (Isaiah 9:7).
4. Fourth, we see how they were positioned: one at the head, and one at the feet. We can refer this to three things. First, to the two Testaments. The word ‘angel’ in Greek means messenger, and both Testaments brought messages about Christ: and the crowds that went before him and that followed him shouted: hosanna to the Son of David! (Matthew 21:9). So the angel sitting at the head signifies the Old Testament, and the angel at the feet the New Testament. Second, we can relate this to those who preach Christ. There are two natures in Christ, the divine and the human; the head of Christ is God (1 Corinthians 11:3), and the feet of Christ are his human nature: we will adore in the place where his feet stood (Psalms 132:7). So, those who preach the divinity of Christ, as in in the beginning was the Word (John 1:1), are sitting at the head; those who preach his humanity, as in and the Word became flesh (John 1:14), are sitting at the feet. Third, this can refer to the time when the mysteries of Christ are announced. Then one angel sits at the head and the other at the feet because they signified that the mysteries of Christ would be announced from the head or beginning of the world to its end: you proclaim the Lord’s death until he comes (1 Corinthians 11:26).

Next, the Evangelist gives the greeting of the angels: they said to her: woman, why do you weep?

• First, their question.
• And then, Mary’s answer.

Concerning the first, the angels knew that Mary was uncertain about the resurrection and so, as if starting over, they asked her the reason for her tears: they, the angels, said to her, woman, why do you weep? This was like saying: do not cry, for there is no need for it, because weeping may tarry for the night of the passion, but joy comes with the morning of the resurrection (Psalms 30:5); keep your voice from weeping, and your eyes from tears; for your work will be rewarded (Jeremiah 31:16).

In this regard, we can recall what Gregory said: that the very same sacred words which excite our tears of love console those same tears when they promise us hope in our Redeemer: when the cares of my heart are many, your consolations cheer my soul (Psalms 94:19).Forty Gospel Homilies 25.4.

Mary thought that they were questioning her because of their ignorance and regarded them not as angels but as men. So she gave the reason for her tears: they have taken away my Lord, that is, the body of my Lord. Here she was referring to a part by mentioning the whole, just as we profess that the Lord, Jesus Christ, the Son of God was buried, although only his flesh was buried, because his divinity was never separated from his flesh.The Divine Word, although inseparably united even to the dead body of Christ, cannot properly be said to have been buried because the Word is not properly a body—or a physical being—such as can be buried. Moreover, St. Thomas understands the death of Jesus in terms of a separation of Christ's body and soul such that, although both remained united to the Word in death, his soul was separated from his body (sojourning in hell, in fact) until his resurrection. If to be buried is to be located in a tomb or grave, then we can see in what sense the Word cannot be said to have been buried simply speaking, since, although he was with his body in the tomb, he was also with his soul, which was not. See also Thomas Aquinas, Summa theologiae 3.50.2–3. And I do not know where they have laid him. This was the reason for her desolation; she did not know where to go to find him to soothe her sorrow.

Is it a consolation for one who loves to have something that belonged to the beloved? According to Augustine, in his Confessions, this would be more a cause of sorrow.The Confessions 4.7.12. For this reason he said that he fled from all the places where he had formerly spent time with his friend. Still, Chrysostom says that this would be a cause of consolation.Commentary on Saint John 86.1.

Each of these is true. In all cases where there is a mixture of joy and sadness, the hope for the thing desired brings pleasure—rejoice in your hope, be patient in tribulation (Romans 12:12)—and also brings sorrow: hope deferred makes the heart sick (Proverbs 13:12). But hope does not cause these from the same point of view. Hope causes joy because it regards the thing loved as able to be obtained; but insofar as this thing is actually absent, it produces sorrow. It is like that here: something belonging to a friend, because it stands for the friend, is pleasant to the lover; while inasmuch as it recalls the absence of the one loved, it produces sadness.

1. Now the Evangelist shows how Mary came to see Christ. First, he tells how she saw Christ; second, how she was recognized by him: Jesus said to her, “Do not touch me.”

   Concerning the first point, we see her seeing Christ, and then what Christ said to her: Jesus said to her, “Woman, why are you weeping?”

2. First, then, when she had said this, that is, when Mary said this to the angels, she turned around.

   Chrysostom wonders why Mary, who was speaking to the angels—whom she considered to be at least men deserving of respect—turned around before they had answered her.Commentary on Saint John 86.1.

   The answer is that while Mary was responding to the angels’ question, Christ arrived, and the angels stood out of reverence. When Mary saw this, she was puzzled and turned around to see what had made them stand up. Thus, in Luke, mention is made that the two angels were seen standing (Luke 24:4). She turned around and saw Jesus standing, but she did not know that it was Jesus. She was not seeing him in the splendor of his glory, whom the blessed angels honor in glory.

   We see from this that if anyone desires to see Christ, they must turn around to him: “Return to me,” says the LORD of hosts, “and I will return to you” (Zechariah 1:3). Those who entirely turn themselves to him in love come to the point of seeing him: she is readily seen by those who love her, and found by those who seek her (Wisdom 6:12-14, paraphrase).

   Mystically, this signifies that at one time Mary had turned her back on Christ through her disbelief, but when she turned her soul to knowing him, she turned around to him.

3. Why did Mary not recognize Christ, since he was the same person as before? We should say that it was either because she did not believe that the one she had seen dead had risen, or else her eyes were held so that she would not recognize him, like the two disciples on their way to Emmaus (Luke 24:16).

4. The words of Christ are now given: “Woman, why are you weeping?” First, we see Christ’s question, and then Mary’s answer.

5. Concerning the first point, note that Mary was advancing step by step. The angels asked her why she was weeping, but Christ also asked her whom she was looking for, because her weeping was caused by the desire that led her to search. Christ asked whom she was looking for in order to increase this desire, for when she spoke of the one she was seeking, her love burned more intensely, and so she would continue to seek him. Seek his presence continually! (Psalms 105:4); but the path of the righteous is like the light of dawn, which shines brighter and brighter until full day (Proverbs 4:18).

6. When the Evangelist says, she, thinking it was the gardener, said to him, we see Mary’s answer. First, we see whom she thought was questioning her, and then her response.

7. Mary thought the gardener was speaking to her because she knew that the guards had already fled, frightened by the earthquake and the sight of the angels, and that the only one who would be there would be the one taking care of the place: the gardener. As Gregory says, this woman, in erring, did not err when she thought that Christ was a gardener, for he planted the seeds of virtue in her heart by the strength of his love.Forty Gospel Homilies 25.4. It is written: I will water my orchard and drench my garden plot .

8. Mary said to Jesus, “Sir, if you have carried him away, tell me.” She calls him sir in order to gain his goodwill.

   But since this gardener had just arrived, and Mary had not told him whom she was looking for, why does she say, “if you have carried him away”? Who was “him”?

   We should say that the force of love causes the lover to think that no one could be ignorant of the one who is always in his thoughts. For we read in Luke that our Lord asked, “What is this conversation that you are holding with each other as you walk?” And one of the disciples answered, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?” (Luke 24:17–18).

9. When Mary says, “tell me where you have laid him, and I will take him away,” she shows a wonderful courage. She would not be driven off by the sight of a dead person and would have tried to carry the body away, even though it was beyond her strength. But this is what is spoken of: love hopes all things (1 Corinthians 13:7).

   She wanted to take him so the Jews would not violate the dead body and so she could carry it to another secret grave.

10. Next, the Evangelist shows Mary recognizing Christ: Jesus said to her, “Mary.” The Evangelist uses the name Mary, while before he had used the general word woman. He calls her by her own name, Mary, to show that she was well known to the saints. He determines the number of the stars; he gives to all of them their names (Psalms 147:4); I know you by name (Exodus 33:12). This also indicates that although all things are moved by God with a general motion, a special grace is needed for a person’s justification.

    The effect of her being called by Christ was that she turned and said to him in Hebrew, “Rabboni!” (which means Teacher).

11. Was not Mary always looking at Christ when he was speaking to her? According to Augustine, this present turning refers to her interior state of mind. Before, although she was facing Christ, she thought he was someone else—the gardener. But now her heart was turned, and she recognized him for who he was.Tractates on the Gospel of John 121.2.

    Or, one could say that, as was said, she thought he was someone else. So while she was talking to him, she did not look at him but was concerned with the Christ she carried in her heart, looking about for some trace of him. Therefore, Christ, recalling her, called out her proper name, saying, “Mary,” as if to say: “Whom are you looking for? Recognize him by whom you are recognized.” And at once, when she was called by name, she recognized the speaker, saying, “Rabboni!” (which means Teacher), for so she was accustomed to call him.

    We can understand from this that the cause of our justification and of our profession of faith is to have been called by Christ.

12. Next, at Jesus said to her, “Do not touch me,” the Evangelist shows Mary receiving instructions from Christ. One of them is negative, and the other is positive: “go to my brothers.”

13. He does two things concerning the first point: he states the prohibition and then gives the reason for it.

    Christ warns Mary not to touch him, saying, “Do not touch me.” Even though we do not read here that Mary wanted to touch Christ, Gregory says we can see from this that Mary fell at Christ’s feet and wanted to grasp the one she had recognized.Forty Gospel Homilies 25.5.

    He adds the reason: “for I have not yet ascended to my Father.” It seems from this that after his resurrection, Christ did not want to be touched before he ascended. But the opposite is found in Luke: “Handle me, and see. For a spirit does not have flesh and bones” (Luke 24:39).

    It is no answer to say that Christ wanted to be touched by his disciples but not by the women, for we see in Matthew that Mary Magdalene and other women came to him and did grasp him by his feet (Matthew 28:9).

    Therefore, we should understand, according to the letter of the text, that Mary saw angels at two different times. The first time was with the other women, when she saw one angel sitting on the stone (Matthew 28:2; Mark 16:5). The second time was when she returned and saw two angels inside the tomb (John 20:12). Similarly, she also saw Christ two times. First, in the garden, when she thought he was the gardener, as we just saw. Second, she saw him when she was running with the other women to tell the disciples what they had seen, in order to strengthen their faith in the resurrection. It was this second time that they approached and held Christ’s feet (Matthew 28:9; Mark 16:9).

14. There are two mystical reasons why Christ did not want to be touched. First, because this particular woman signified the church of the Gentiles, which was not to touch Christ by faith until he had ascended to the Father: a congregation of peoples will surround you; for their sake return on high (Psalms 7:7).

    The other reason is given by Augustine in his work On the Trinity. It is that touch is the last stage of knowledge; when we see something, we know it to a certain extent, but when we touch it, our knowledge is complete.The Trinity 1.9.18. Now, this particular woman had some faith in Christ—that he was a holy man, which was why she called him Teacher. But she had not yet reached the point of believing that he was equal to the Father and one with God. Thus Christ says, “Do not touch me,” that is, do not allow what you now believe about me to be the limit of your faith, “for I have not yet ascended to my Father” in your heart, because you do not yet believe that I am one with him. Yet she did believe this later. In a way, Christ did ascend to the Father within her when she had advanced in the faith to the point of believing that he was equal to the Father.

15. Or, we could say with Chrysostom that after this woman saw that Christ had risen, she thought he was in the same state as before, having a life subject to death.Commentary on Saint John 86.2. She wanted to be with him as she was before his passion, and in her joy, she thought there was nothing extraordinary about him, although Christ’s flesh had become much greater by rising. To correct this impression, Christ said, “Do not touch me.” It was as if he were saying: “Do not think that I have a mortal life and can associate with you as before.” Even though we once regarded Christ according to the flesh, we regard him thus no longer (2 Corinthians 5:16). This is what he adds when he says, “for I have not yet ascended to my Father.” Accordingly, this statement does not give the reason for his prohibition but an answer to an implicit question. It was as if he were saying: “Although you see me remaining here, it is not because my flesh is not glorified, but because I have not yet ascended to my Father.” For before he ascended, he wanted to strengthen in the hearts of the apostles their faith in his resurrection and in his divinity.

16. After this, he gives his positive directions: “go to my brothers.” He means the apostles, because they are his brothers by having the same nature—he had to be made like his brothers in every respect (Hebrews 2:17)—and they are his brothers by being adopted through grace, because they are the adopted children of his Father, of whom he is the natural Son.

    Note the three privileges given to Mary Magdalene.

    1. She had the privilege of being a prophet because she was worthy enough to see the angels, for a prophet is an intermediary between angels and the people.
    2. She had the dignity or rank of an angel insofar as she looked upon Christ, on whom the angels desire to look.
    3. She had the office of an apostle; indeed, she was an apostle to the apostles insofar as it was her task to announce our Lord’s resurrection to the disciples. Thus, just as a woman was the first to announce the words of death, so a woman would be the first to announce the words of life.

17. “And say to them, ‘I am ascending to my Father and your Father.’” As stated before: “I am going to him who sent me” (John 16:5); He who descended is the one who also ascended far above all the heavens (Ephesians 4:10).

    Arius based his error on these words, “my Father and your Father.” He took it to mean that God is the Father of the Son in the same way that he is our Father, and that he is the God of the Son in the same way that he is our God.

    The answer to this is that the meaning of these words must be gathered from the circumstances in which they were spoken. Christ said before, “go to my brothers.” But Christ had these brothers insofar as he had a human nature, and in his human nature, he is subject to the Father as a creature to the Creator, for the body of Christ is something created.

18. Or, according to Augustine, Christ is speaking of himself and referring to each of his natures.Tractates on the Gospel of John 121.3. “I am ascending to my Father and your Father” refers to his divine nature, and from this point of view, he has God as Father, to whom he is equal and like in nature. Thus, the meaning is “my Father by nature, and your Father by grace.” It is saying, in effect, that the fact that you are adopted children by grace is due to me: God sent forth his Son... so that we might receive adoption as sons (Galatians 4:4–5); For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers (Romans 8:29).

    When he adds, “to my God and your God,” he is referring to his human nature. From this point of view, God rules him; thus he says, “my God,” under whom I am a man, “and your God,” and between him and you, I am the mediator. For God is our God because through Christ we are pleasing to him: Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God (Romans 5:1–2); that is, in Christ God was reconciling the world to himself (2 Corinthians 5:19).

19. Mary was quick to obey, as we see from the verse, Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her. She came from the place in the garden in front of the stone of the tomb, announcing this to the disciples. For I received from the Lord what I also delivered to you (1 Corinthians 11:23); What I have heard from the LORD of hosts, the God of Israel, I have announced to you (Isaiah 21:10).

1. Having described how Christ appeared to the holy women, the Evangelist now tells of His appearance to the apostles. This is covered in three parts: first, His appearance at Jerusalem to all except Thomas; second, His appearance when Thomas was present, and after eight days (John 20:26); and third, the events near the Sea of Tiberias, after this, Jesus showed himself again (John 21:1).

   Regarding the first appearance, he mentions two things: the Lord's appearance itself, and the disciples' doubts, starting at now Thomas, one of the twelve (John 20:24).

   The account of the appearance itself involves three points: first, we see our Lord appear; second, we see a duty imposed on the apostles, he said therefore to them again: peace be with you; and third, our Lord gives them a spiritual gift, when he had said this, he breathed on them.

   In describing the appearance, the Evangelist does three things: first, he mentions the circumstances; second, he gives the details of the appearance, Jesus came and stood in their midst; and third, he describes the result, the disciples therefore were glad, when they saw the Lord.

   The Evangelist mentions four circumstances: first, the time of day, when it was late; second, the specific day, that same day; third, the condition of the place, the doors were shut; and fourth, the state of the disciples, where the disciples were gathered together, for fear of the Jews.

2. The time of our Lord’s appearance was in the evening, and there were two literal reasons for this. First, He wanted to appear when they were all together. Consequently, He waited until evening, so that those who had been in various places during the day would be found together when they gathered.

   Second, our Lord appeared to strengthen and comfort them. He chose a time when they would be more afraid and in need of comfort and strength, which was in the evening. As the psalmist says, God is our refuge and strength, a very present help in trouble (Psalms 46:1).

   There is also a mystical reason: at the end of the world, our Lord will appear to the faithful in the middle of the night when the cry is heard that the bridegroom is coming to reward them. And when evening came, the owner of the vineyard said to the steward: call the laborers and pay them their wages (Matthew 20:8).

3. The day Christ appeared was the very day on which He arose, for it was the evening of that same day, the first day of the week—Sunday. About this, it is said, on the first day of the week (John 20:1).

   The meaning of the phrase the first day of the week has already been explained.

   From the Gospels, we can see that our Lord appeared five times on that day:

   1. To Mary Magdalene alone, which we just considered.
   2. Again to her and the other women as they were returning to the disciples, when they approached and held our Lord’s feet (Matthew 28:9).
   3. To the two disciples on the road to Emmaus (Luke 24:13).
   4. To Simon Peter. We do not know how, when, or where He appeared, but only that He did: the Lord has risen indeed, and has appeared to Simon (Luke 24:34).
   5. To all the disciples together in the evening, as John mentions here.

   This is the reason we sing, this is the day which the Lord has made; let us rejoice and be glad in it (Psalms 118:24).

   We can also understand from these events that on the day of the general resurrection, Christ will appear openly to all—women, sinners, pilgrims, apostles, and apostolic men—because every eye will see him, every one who pierced him (Revelation 1:7).

4. The place is described as having the doors shut. The literal reason for this was that it was late at night and also for fear of the Jews. From Christ’s perspective, the doors were shut so He could show them His power by entering through them.

5. Regarding this point, some say that entering through closed doors is a property of a glorified body. They claim that due to some inherent property, a glorified body can be simultaneously present in the same place as another body. If this were true, it would be accomplished without a miracle.

   But this position cannot stand. The fact that a non-glorified human body cannot be in the same place as another body at the same time is due to its very nature. Consequently, if a glorified body had an inherent ability to occupy a place already filled by another body, it must be because it lacks the property that now prevents this. However, this property—the very dimensions of a quantified body through which it has a physical location—cannot be separated or destroyed from a body. It is not, as some say, a mere mathematical bulk.

   Thus, the Philosopher, arguing against those who posit ideas and matter, asserts that even if the entire region above the earth were a vacuum, no sense-perceptible body could exist in the same place as another because of their quantitative dimensions. No property of a glorified body can remove these dimensions and still have it remain a body. Therefore, we should say that Christ did this miraculously by the power of His divinity. Whenever something similar happens with the saints, it is also miraculous and requires a new miracle.

   Augustine and Gregory teach this explicitly. Augustine says, Do you want to know how Christ could enter through closed doors? If you understood how, it would not be a miracle. Where reason falls, faith instructs. He adds, He was able to enter with the doors shut, who was born without His mother’s virginity being taken away. Therefore, just as Christ’s leaving the womb of His virgin mother was a miracle of His divine power, so was His entering through closed doors.

6. In the mystical interpretation, we can understand that Christ appears to us when our doors—that is, our external senses—are closed in prayer: but when you pray, go into your room and shut the door (Matthew 6:6). It is also a reminder that at the end of the world, those who are prepared will be admitted to the marriage feast, and then the door will be shut (Matthew 25:10).

7. We should imitate the conduct of the apostles, for they are described as gathered together. This is not without its own mystery, for Christ came when they were united, and the Holy Spirit descended on them when they were united. This is because Christ and the Holy Spirit are present only to those who are united in charity: for where two or three are gathered in my name, there am I in the midst of them (Matthew 18:20).

8. Now three things are mentioned about the appearance of Christ:

   • The way He showed Himself.
   • The greeting He gave them.
   • The way He gave them definite evidence of His real presence.

9. Christ showed that He was present with them beyond any doubt, for Jesus came and stood in their midst. Jesus came personally, as He had promised: I go away, and I come unto you (John 14:28). And He stood in their midst so that each one could recognize Him with certainty. Thus, the Jews who did not know Him are blamed: but there is one who stands in your midst, whom you do not know (John 1:26).

   Again, Jesus stood among them, the disciples, to show that He was human like them: with a garland of brethren around him, he was like a young cedar on Lebanon . He also stood in their midst to lower Himself, for He lived among them as one of them: if they make you master of the feast, do not exalt yourself; be among them as one of them ; I am among you as one who serves (Luke 22:27).

   Finally, He stood in their midst to show that we ought to stand among the virtues: this is the way, walk in it; do not turn aside to the right or to the left (Isaiah 30:21). One who goes beyond the middle road of virtue goes to the right; one who falls short of it goes to the left.

10. He greets them with the words, peace be with you. It was necessary to say this because their peace was disturbed in many ways. Their peace with God was troubled, for they had sinned against Him—some by denying Him, others by running away: you will all fall away because of me this night; for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered’ (Matthew 26:31). To cure this, Jesus offers them the peace of reconciliation with God: we were reconciled to God by the death of his Son (Romans 5:10), which He accomplished by His suffering.

    Their peace with themselves was disturbed because they were depressed and hesitant in their faith. He offers His peace to cure this: great peace have those who love your law (Psalms 119:165).

    Their peace with others was disturbed because they were being persecuted by the Jews. To this He says, peace be with you, to counter their persecution: peace I leave with you; my peace I give unto you (John 14:27).

11. Jesus gives them sure proof that it is really Himself by showing them His hands and side. When he had said this, he showed them his hands and his side, because the marks of His passion remained in them in a special way: see my hands and my feet, that it is I myself (Luke 24:39). And when in glory, He will show Himself in the same way: if anyone love me, he will keep my word (John 14:23), and I will manifest myself to him (John 14:21).

12. Now the effect of His appearance is mentioned: the joy in the hearts of the disciples when they saw the Lord, as He had promised: I will see you again, and your heart will rejoice (John 16:22). This joy will be complete for the good in their heavenly homeland, when they have the clear vision of God: you will see and your heart will rejoice; and your bones will flourish like the grass (Isaiah 66:14).

13. Now He charges the apostles with their ministry:

    • First, He grants them the bond of peace.
    • Second, He charges them: as the Father has sent me.

14. He said therefore to them again: peace be with you. He said this to counter a twofold anxiety. The first time He said, peace be with you, it was to combat the anxiety caused by the Jews. But the second time He said, peace be with you, it was to deal with the anxiety that would come from the Gentiles: in me you may have peace. In the world you will have distress (John 16:33). He said this because they were about to be sent to the Gentiles.

15. Accordingly, Jesus immediately commissions them: as the Father has sent me, I also send you. This shows that He is the intermediary between us and God: there is one mediator between God and men, the man Christ Jesus (1 Timothy 2:5). This was a source of strength for the disciples, for they recognized the authority of Christ and knew that He was sending them by divine authority. They were also strengthened because they recognized their own dignity as apostles, for an apostle is one who is sent.

    As the Father has sent me, I also send you means this: just as the Father, who loves Me, sent Me into the world to suffer for the salvation of the faithful—for God did not send his Son into the world to judge the world, but that the world might be saved through him (John 3:17)—so I, who love you, send you to undergo suffering for My name: I send you out as sheep in the midst of wolves (Matthew 10:16).

16. Jesus makes them adequate for their task by giving them the Holy Spirit: God, who has qualified us to be ministers of a New Covenant, not in a written code but in the Spirit (2 Corinthians 3:6).

    Then follows, when he had said this, he breathed on them. In this giving of the Spirit, He first grants them a sign of the gift, which is that he breathed on them. We see something similar in Genesis, when God breathed into his nostrils the breath of life (Genesis 2:7)—namely, natural life. The first man corrupted this life, but Christ repaired it by giving the Holy Spirit.

    We should not suppose that this breath of Christ was the Holy Spirit Himself; it was a sign of the Spirit. As Augustine says in On the Trinity, This bodily breath was not the substance of the Holy Spirit, but a fitting sign that the Holy Spirit proceeds not just from the Father but also from the Son.

17. Note that the Holy Spirit was sent upon Christ first in the appearance of a dove at His baptism (John 1:32), and then in the appearance of a cloud at His transfiguration (Matthew 17:5). The reason for this is that the grace of Christ, given by the Holy Spirit, was to be distributed to us by being proliferated through the sacraments. Consequently, at Christ’s baptism, the Holy Spirit descended as a dove, an animal known for its fruitfulness. The luminous cloud signifies Christ as teacher, as the voice from the cloud said, listen to him (Matthew 17:5).

    The Spirit descended upon the apostles the first time through a breath to indicate the proliferation of grace through the sacraments, of which they were ministers. Thus Christ said, whose sins you will forgive, they are forgiven them, and also, go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19).

    The second time, the Spirit descended on them in tongues of fire to indicate the proliferation of grace through teaching. And so we read in Acts that right after they were filled with the Holy Spirit, they began to speak (Acts 2:4).

18. We see the words used when the Spirit was given: receive the Holy Spirit.

    But did they receive the Holy Spirit then? It seems not, for since Christ had not yet ascended, it was not yet fitting for Him to give us gifts. Indeed, according to Chrysostom, some argued that Christ did not give them the Holy Spirit at that time but merely prepared them for the future giving of the Spirit at Pentecost. They held this opinion because Daniel could not endure the sight of an angel (Daniel 10:8), and so these disciples could not have endured the coming of the Holy Spirit unless they had been prepared.

    But Chrysostom himself says that the Holy Spirit was given to the disciples, not for all tasks in general, but for a specific task, that is, to forgive sin. Augustine and Gregory say that the Holy Spirit is connected to the two precepts of love: love of God and love of neighbor. Therefore, the Holy Spirit was given the first time on earth to signify the love of neighbor, and the second time from heaven to signify the love of God.

19. Third, we see the fruit of the gift: whose sins you will forgive, they are forgiven them. The forgiveness of sins is a fitting effect of the Holy Spirit. This is so because the Holy Spirit is charity, and through Him, charity is given to us: God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Romans 5:5). Now, it is only through love that sins are forgiven, for love covers all offenses (Proverbs 10:12), and love covers a multitude of sins (1 Peter 4:8).

20. We can ask here why we read, whose sins you will forgive, they are forgiven them, since only God forgives sins. Some say that God alone forgives the sin, while the priest only absolves from the debt of punishment and pronounces the person free from the stain of sin.

    This is not true. The sacrament of penance, being a sacrament of the new law, gives grace, just as baptism does. In the sacrament of baptism, the priest baptizes as an instrument, and yet he confers grace. It is similar in the sacrament of penance: the priest absolves from the sin and the punishment as a minister, sacramentally, insofar as he administers the sacrament in which sins are forgiven.

    The statement that God alone forgives sins authoritatively is true. In the same way, only God truly baptizes, but the priest is the minister, as was said.

21. Another question arises from the statements, receive the Holy Spirit. Whose sins you will forgive, they are forgiven them. It seems from this that one who does not have the Holy Spirit cannot forgive sins.

    We should say that if the forgiveness of sins were the personal work of the priest—that is, if he did it by his own power—he could not sanctify anyone unless he himself were holy. But the forgiveness of sins is the personal work of God, who forgives by His own power and authority. The priest is only the instrument.

    Therefore, just as a master can accomplish his will through a servant, whether good or bad, so our Lord, through His ministers, can confer the sacraments in which grace is given, even if those ministers are evil.

22. Again, a question arises about the phrase, whose sins you will forgive, they are forgiven them.

    We should say, as we did before, that in the sacraments the priest acts as a minister: this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Corinthians 4:1). Thus, the priest forgives and retains sins in the same way that God does. God forgives sins by giving grace, and He is said to retain sins by not giving grace because of some obstacle in the one who is to receive it. Likewise, the minister forgives sins insofar as he dispenses a sacrament of the Church, and he retains sins insofar as he deems someone unworthy to receive the sacrament.

1. After describing our Savior’s appearance, the Evangelist now mentions the doubt of one of the disciples.

   • First, we see that this disciple was absent.
   • Second, he is told about our Lord’s appearance: The other disciples therefore said to him, "We have seen the Lord."
   • Third, we see his stubborn doubt: But he said to them, "Unless I see..."

2. The disciple who was absent is first identified by his name, Thomas, which means “twin” or “abyss.” An abyss has both depth and darkness, and Thomas was an abyss because of the darkness of his disbelief, which he himself caused.

   Yet there is another abyss: the depth of Christ’s compassion for Thomas. We read, Abyss calls to abyss (Psalms 42:7). This means that the depth of Christ’s compassion calls to the depth of darkness in Thomas. In turn, when Thomas professes the faith, his own abyss of unwillingness calls out to the depths of Christ.

   Second, the disciple’s dignity is mentioned, for he was one of the twelve. There were not actually twelve at that time, since Judas had died (Matthew 25:5). He was called one of the twelve because he had been called to that elevated rank which our Lord had established as twelve in number: He called his disciples, and chose from them twelve, whom he named apostles (Luke 6:13). God wanted this number to always remain unchanged.

   Third, he is described by the meaning of his name, Thomas... who is called Didymus. Thomas is a Syrian or Hebrew name with two meanings: “twin” and “abyss.” The Greek word for “twin” is “didymus.” Because John wrote his Gospel in Greek, he used the word Didymus. Perhaps Thomas was called the Twin because he was from the tribe of Benjamin, where some or all were called twins. Alternatively, this name could be derived from his doubting, for someone who is certain holds firmly to one side, while someone who doubts accepts one opinion but fears another might be true.

3. Thomas... was not with them—the disciples—when Jesus came. He returned later than the others who had scattered during the day, and so he missed the comfort of seeing the Lord, the bestowal of peace, and the breath that gave the Holy Spirit. This teaches us not to separate ourselves from our companions, not neglecting to meet together, as is the habit of some (Hebrews 10:25). As Gregory says, it was not by accident that this chosen disciple was missing, but by God’s will. It was part of God's merciful plan that the doubting disciple, by feeling the wounds in his Teacher's flesh, should heal the wounds of disbelief in us.

   Here we have the strongest signs of God’s profound mercy. He loves the human race so much that He sometimes allows tribulations to afflict His elect so that some good can come to all humanity. This was the reason He allowed the apostles, the prophets, and the holy martyrs to be afflicted: Therefore I have hewn them by the prophets; I have slain them by the words of my mouth (Hosea 6:5); If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer (2 Corinthians 1:6).

   Even more remarkable is that God allows a saint to fall into sin in order to teach us. Why did God allow saints and holy men to sin gravely (as David did with adultery and murder) if not to teach us to be more careful and humble? It is so that one who thinks he is standing firm will take care not to fall, and so that one who has fallen will make the effort to rise. Thus, Ambrose said to the Emperor Theodosius, “The one you followed in sinning, try now to follow in repenting.” And Gregory says that the disbelief of Thomas was of more benefit to our faith than the faith of the disciples who did believe.

4. Consequently, when the Evangelist says, the other disciples therefore said to him, "We have seen the Lord," he gives the announcement. Thomas is told about our Lord’s appearance. Because he had not been with the others, the other disciples therefore said to him, "We have seen the Lord."

   This was by divine plan, which is that what one receives from God should be shared with others: as each has received a gift, employ it for one another (1 Peter 4:10); that which I have heard of the Lord of hosts, the God of Israel, I have declared unto you (Isaiah 21:10); I have seen the Lord, and I have been saved (Genesis 32:30).

5. When Thomas said, "Unless I see the print of the nails," we see how stubborn he was in his doubt. It would have been justifiable if he had not immediately believed, for we read, One who trusts others too quickly is light-minded . But to overdo one’s search, especially concerning the secrets of God, shows a coarseness of mind: As it is not good to eat much honey, so one who searches into majesty is overwhelmed by its glory (Proverbs 25:27); Seek not what is too difficult for you, nor investigate what is beyond your power. Reflect upon what has been assigned to you, for you do not need what is hidden .

6. Thomas was difficult to convince and unreasonable in his demands. He was difficult because he refused to believe without sensory evidence—not just from one sense but from two. For sight, he demanded, "Unless I see the print of the nails in his hands," and for touch, "and put my hand into his side."

   He was unreasonable because he insisted on seeing the wounds before believing, even though he would be seeing something far greater: the entire person, risen and restored.

   Although Thomas said these things because of his own doubts, this was arranged by God for our benefit and progress. It is certain that Christ, who arose as a complete person, could have healed the marks of His wounds, but He kept them for our benefit.