19. When, therefore, it was evening. The Evangelist now relates that the resurrection of Christ was proved to the disciples by his presence. It did not happen without the providence of God, that all were assembled in one place, that the event might be more certain and more manifest. It is worthy of notice how gently Christ acted towards them, in not keeping them in suspense any longer than till the evening. Besides, he enlightened them, bringing the pledge of a new life, while darkness was overspreading the world.

Where the disciples were assembled. As to their having assembled, it was an indication of faith, or, at least, of religious feelings. As to the circumstance of their keeping themselves concealed by shut doors, we perceive in it some proof of their weakness; for, though the strongest and boldest minds are sometimes seized with fear, yet it may easily be inferred that the apostles, at that time, trembled in such a manner as to manifest the deficiency of their faith. This example is worthy of notice; for, though they are less courageous than they ought to have been, still they do not give way to their weakness. True, they seek concealment for the sake of avoiding danger, but they gather courage so far as to remain together; otherwise they would have been scattered hither and thither, and no man would have ventured to look at his neighbor. In this manner we ought to struggle against the weakness of our flesh, and not to indulge fear, which tempts us to apostacy. Christ also blesses their zeal, when he appears to them while they are assembled; and Thomas is justly deprived of the favor bestowed on all his brethren, because, like a wandering soldier, he had withdrawn from the standard of union. Here, then, is a lesson for those who are excessively timid, to sharpen and encourage themselves to correct their carnal fear; and particularly they ought to beware lest fear should cause them to scatter.

And while the doors were shut. This circumstance was expressly added, because it contains a manifest proof of the Divine power of Christ; but this is utterly at variance with the meaning of the Evangelist. We ought, therefore, to believe that Christ did not enter without a miracle, in order to give a demonstration of his Divinity, by which he might stimulate the attention of his disciples; and yet I am far from admitting the truth of what the Papists assert, that the body of Christ passed through the shut doors. Their reason for maintaining this is, for the purpose of proving not only that the glorious body of Christ resembled a spirit, but that it was infinite, and could not be confined to any one place. But the words convey no such meaning; for the Evangelist does not say that he entered through the shut doors, but that he suddenly stood in the midst of his disciples, though the doors had been shut, and had not been opened to him by the hand of man. We know that Peter (Acts 10:10) went out of a prison which was locked; and must we, therefore, say that he passed through the midst of the iron and of the planks? Away, then, with that childish trifling, which contains nothing solid, and brings along with it many absurdities! Let us be satisfied with knowing that Christ intended, by a remarkable miracle, to confirm his disciples in their belief of his resurrection.

Peace be to you! This is the ordinary form of salutation among the Hebrews; and by the word peace they denote all that cheerfulness and prosperity which is usually desired for a happy life. The phrase, therefore, means, "May you be well and prosperous!" I mention this, because there are some who, in explaining these words, enter into unnecessary discussions about peace and harmony, though Christ intended nothing else than to desire that his disciples might be happy and prosperous.

20. He showed them his hands and his side. It was necessary to add this confirmation, that by all these methods they might be fully assured that Christ was risen. If any person think it strange and inconsistent with the glory of Christ, that he should bear the marks of his wounds even after his resurrection, let him consider, first, that Christ rose not so much for himself as for us; and, secondly, that whatever contributes to our salvation is glorious to Christ; for, when he humbled himself for a time, this took nothing away from his majesty, and now, since those wounds, of which we are speaking, serve to confirm the belief of his resurrection, they do not diminish his glory. But if any person should infer from this, that Christ has still the wounded side and the pierced hands, that would be absurd; for it is certain that the use of the wounds was temporary, until the Apostles were fully convinced that he was risen from the dead.

Then were the disciples glad when they saw the Lord. This means, that all the grief which had been occasional to them by the death of Christ was dispelled by his new life.

21. Jesus saith to them again, Peace be to you. This second salutation appears to me to have no other object than that the Lord should receive such a degree of attention as was due to the greatness and importance of the subjects on which he was about to speak.

As the Father hath sent me. By these words, Christ, as it were, instals them in the office to which he had previously appointed them. True, they had been already sent throughout Judea, but only as heralds, to issue a command that the supreme Teacher should be heard, and not as Apostles, to execute a perpetual office of teaching. But now the Lord ordains them to be his ambassadors, to establish his kingdom in the world. Let it therefore be held by us as an ascertained truth, that the Apostles were now, for the first time, appointed to be ordinary ministers of the Gospel.

His words amount to a declaration, that hitherto he has discharged the office of a Teacher, and that, having finished his course, he now confers on them the same office; for he means that the Father appointed him to be a Teacher on this condition, that he should be employed, for a time, in pointing out the way to others, and should, afterwards, put those persons in his room to supply his absence, for this reason Paul says that he gave some, apostles; some, evangelists; some, pastors, to govern the Church till the end of the world, (Ephesians 4:11.) Christ therefore testifies, first, that, though he held a temporary office of teaching, still the preaching of the Gospel is not for a short time, but will be perpetual. Again, that his doctrine may not have less authority in the mouth of the Apostles, he bids them succeed to that office which he has received from his Father, places them in his room, and bestows on them the same authority; and it was proper that their ministry should be ratified in this manner, for they were unknown persons and of mean condition. Moreover, though they had the highest splendor and dignity, yet we know that all that belongs to men does not approach to the excellence of faith.

It is not without reason, therefore, that Christ communicates to his Apostles the authority which he received from the Father, that thus he may declare that the preaching of the Gospel was committed to him, nut by human authority, but by the command of God. But he does not substitute them in his room, in such a manner as to resign to them the highest authority as a teacher, which the Father intended to be vested in him alone. He therefore continues, and will eternally continue to be, the only Teacher of the Church; but there is only this difference, that he spoke with his mouth so long as he dwelt on earth, but now speaks by the Apostles. The succession or substitution, ² therefore, is of such a nature that it takes nothing from Christ, but his authority remains full and entire, and his honor unimpaired; for that decree by which we are enjoined to hear him, and not others, cannot be set aside:

This is my beloved Son, in whom I am well pleased; hear ye him,
(Matthew 17:5.)

In short, Christ intended here to adorn the doctrine of the Gospel and not men.

It ought likewise to be observed, that the only subject which is handled in this passage is the preaching of the Gospel; for Christ does not send his Apostles to atone for sins, and to procure justification, as he was sent by the Father. Accordingly, he makes no allusion in this passage to anything which is peculiar to himself, but only appoints ministers and pastors to govern the Church; and on this condition, that he alone keeps possession of the whole power, while they claim nothing for themselves but the ministry.

22. He breathed on them. Not one of the sons of men is qualified for discharging so difficult an office, and, therefore, Christ prepares the Apostles for it by the grace of his Spirit. And, indeed, to govern the Church of God, to carry the embassy of eternal salvation, to erect the kingdom of God on earth, and to raise men to heaven, is a task far beyond human capacity. We need not be astonished, therefore, that no man is found qualified unless he be inspired by the Holy Spirit; for no man can speak a word concerning Christ unless the Spirit guide his tongue, (1 Corinthians 12:3;) so far is it from being true that there is any man who is competent to discharge faithfully and honestly all the duties of so excellent an office. Again, it is the glory of Christ alone to form those whom he appoints to be teachers of his Church; for the reason why the fullness of the Spirit has been poured out upon him is, that he may bestow it upon each person according to a certain measure.

Receive ye the Holy Spirit. Though he continues to be the only Shepherd of his Church, he must necessarily display the power of his Spirit in the ministers whose agency he employs; and this also he testified by the outward symbol, when he breathed on the Apostles; for this would not be applicable, if the Spirit did not proceed from him. So much the more detestable is the sacrilege of the Papists, who seize and claim for themselves the honor which belongs to the Son of God, for their mitred bishops, when they make priests, have the effrontery to boast of breathing the Holy Spirit on them. But the fact plainly shows how different their stinking breath is from the Divine breathing of Christ; for what else is it that they do than to change horses into asses? Besides, not only does Christ communicate to his disciples the Spirit which he has received, but he bestows it as his own, as the Spirit which he has in common with the Father. Consequently, all those who boast of giving the Spirit by breathing lay claim to the glory of Divinity.

It ought to be observed, that those whom Christ calls to the pastoral office he likewise adorns with the necessary gifts, that they may be qualified for discharging the office, or, at least, may not come to it empty and unprovided. And if this be true, there is no difficulty in refuting the foolish boasting of the Papists, who, while they employ lofty terms of commendation in extolling their hierarchy, cannot show a single spark of the Holy Spirit in their bishops. They wish us to believe that they are the lawful pastors of the Church, and, in like manner, that they are the apostles and vicars of Christ, while it is evident that they are utterly destitute of the grace of the Holy Spirit. A sure criterion is here laid down for judging of the calling of those who govern the Church of God; and that criterion is, if we see that they have received the Holy Spirit.

What Christ chiefly, however, intended by it was, to uphold the dignity of the rank of the Apostles; for it was reasonable that those, who had been chosen to be the earliest and most distinguished preachers of the Gospel, should possess uncommon authority. But if Christ, at that time, bestowed the Spirit on the Apostles by breathing, it may be thought that it was superfluous to send the Holy Spirit afterwards. I reply, the Spirit was given to the Apostles on this occasion in such a manner, that they were only sprinkled by his grace, but were not filled with full power; for, when the Spirit appeared on them in tongues of fire, (Acts 2:3,) they were entirely renewed. And, indeed, he did not appoint them to be heralds of his Gospel, so as to send them forth immediately to the work, but ordered them to take repose, as we read elsewhere,

Remain ye in the city of Jerusalem till ye are endued with power from on high,
(Luke 24:49.)

And if we take all things properly into consideration, we shall conclude, not that he furnishes them with necessary gifts for present use, but that he appoints them to be the organs of his Spirit for the future; and, therefore, this breathing ought to be understood as referring chiefly to that magnificent act of sending the Spirit which he had so often promised.

Although Christ might have bestowed grace on his Apostles by a secret inspiration, he chose to add a visible breathing in order to confirm them more fully. Christ took this outward emblem from the ordinary manner of speaking in the Scriptures, which very frequently compare the Spirit to wind; a comparison which we briefly accounted for in the exposition of the Third Chapter of this Gospel ³ But let the reader observe, that with the visible and outward sign the word is also joined; for this is the source from which the sacraments derive their efficacy; not that the efficacy of the Holy Spirit is contained in the word which sounds in our ears, but because the effect of all those things which believers receive from the sacraments depends on the testimony of the word. Christ breathes on the Apostles: they receive not only the breathing, but also the Spirit. And why, but because Christ promises to them?

In like manner, in baptism we put on Christ, (Galatians 3:27,) we are washed by his blood, (Revelation 1:5,) our old man is crucified, (Romans 6:6,) in order that the righteousness of God may reign in us. In the Holy Supper we are spiritually fed with the flesh and blood of Christ. Whence do they derive so great efficacy but from the promise of Christ, who does and accomplishes by his Holy Spirit what he declares by his word? Let us therefore learn, that all the sacraments which men have contrived are nothing else than absolute mockeries or frivolous amusements, because the signs can have no truth unless they be accompanied by the word of the Lord. Now, since we never sport in this manner with sacred things, without wickedly pouring contempt on God and ruining souls, we ought to be most carefully on our guard against those stratagems of Satan.

If it be objected, that we ought not to blame the Popish bishops, when by breathing they consecrate their priests, because in those cases the word of Christ accompanies the sign, the answer is obvious. In the first place, Christ did not speak to the Apostles so as to appoint a perpetual sacrament in the Church, but intended to declare once what we said a little ago, that the Spirit proceeds from no other than from himself alone. Secondly, he never appoints men to an office without at the same time communicating strength to his ministers, and furnishing them with ability. I do not mention that in Popery the priests are ordained for a totally different, or rather a contrary purpose; namely, to murder Christ daily, while the disciples were made Apostles in order to slay men by the sword of the Gospel. Yet we ought also to believe that it is Christ alone who gives all the blessings which he represents and promises by outward signs; for he does not bid the Apostles receive the Holy Spirit from the outward breathing, but from himself.

23. To all whose sins you shall remit. Here, unquestionably, our Lord has embraced, in a few words, the sum of the Gospel; for we must not separate this power of forgiving sins from the office of teaching, with which it is closely connected in this passage. Christ had said a little before, As the living Father hath sent me, so I also send you ⁴ He now makes a declaration of what is intended and what is meant by this embassy, only he interwove with that declaration what was necessary, that he gave to them his Holy Spirit, in order that they might have nothing from themselves.

The principal design of preaching the Gospel is, that men may be reconciled to God, and this is accomplished by the unconditional pardon of sins; as Paul also informs us, when he calls the Gospel, on this account, the ministry of reconciliation, (2 Corinthians 5:18.) Many other things, undoubtedly, are contained in the Gospel, but the principal object which God intends to accomplish by it is, to receive men into favor by not imputing their sins. If, therefore, we wish to show that we are faithful ministers of the Gospel, we must give our most earnest attention to this subject; for the chief point of difference between the Gospel and heathen philosophy lies in this, that the Gospel makes the salvation of men to consist in the forgiveness of sins through free grace. This is the source of the other blessings which God bestows, such as, that God enlightens and regenerates us by his Spirit, that he forms us anew to his image, that he arms us with unshaken firmness against the world and Satan. Thus the whole doctrine of godliness, and the spiritual building of the Church, rests on this foundation, that God, having acquitted us from all sins, adopts us to be his children by free grace.

While Christ enjoins the Apostles to forgive sins, he does not convey to them what is peculiar to himself. It belongs to him to forgive sins. This honor, so far as it belongs peculiarly to himself, he does not surrender to the Apostles, but enjoins them, in his name, to proclaim the forgiveness of sins, that through their agency he may reconcile men to God. In short, properly speaking, it is he alone who forgives sins through his apostles and ministers. ⁵

But it may be asked, Since he appoints them to be only the witnesses or heralds of this blessing, and not the authors of it, why does he extol their power in such lofty terms? I reply, he did so in order to confirm their faith. Nothing is of more importance to us, than to be able to believe firmly, that our sins do not come into remembrance before God. Zacharias, in his song, calls it the knowledge of salvation, (Luke 1:77;) and, since God employs the testimony of men to prove it, consciences will never yield to it, unless they perceive God himself speaking in their person. Paul accordingly says,

We exhort you to be reconciled to God, as if Christ besought you by us,
(2 Corinthians 5:20.)

We now see the reason why Christ employs such magnificent terms, to commend and adorn that ministry which he bestows and enjoins on the Apostles. It is, that believers may be fully convinced, that what they hear concerning the forgiveness of sins is ratified, and may not less highly value the reconciliation which is offered by the voice of men, than if God himself stretched out his hand from heaven. And the Church daily receives the most abundant benefit from this doctrine, when it perceives that her pastors are divinely ordained to be sureties for eternal salvation, and that it must not go to a distance to seek the forgiveness of sins, which is committed to their trust.

Nor ought we to esteem less highly this invaluable treasure, because it is exhibited in earthen vessels; but we have ground of thanksgiving to God, who hath conferred on men so high an honor, as to make them the ambassadors and deputies of God, and of his Son, in declaring the forgiveness of sins. There are fanatics who despise this embassy; but let us know, that, by doing so, they trample under foot the blood of Christ.

Most absurdly do the Papists, on the other hand, torture this passage, to support their magical absolutions. If any person do not confess his sins in the ear of the priest, he has no right, in their opinion, to expect forgiveness; for Christ intended that sins should be forgiven through the Apostles, and they cannot absolve without having examined the matter; therefore, confession is necessary. Such is their beautiful argument.⁶ But they fall into a strange blunder, when they pass by the most important point of the matter; namely, that this right was granted to the Apostles, in order to maintain the credit of the Gospel, which they had been commissioned to preach. For Christ does not here appoint confessors, to inquire minutely into each sin by means of low mutterings, but preachers of his Gospel, who shall cause their voice to be heard, and who shall seal on the hearts of believers the grace of the atonement obtained through Christ. We ought, therefore, to keep by the manner of forgiving sins, so as to know what is that power which has been granted to the apostles.

And to those whose sins you retain. Christ adds this second clause, in order to terrify the despisers of his Gospel, that they may know that they will not escape punishment for this pride. As the embassy of salvation and of eternal life has been committed to the apostles, so, on the other hand, they have been armed with vengeance against all the ungodly, who reject the salvation offered to them, as Paul teaches, (2 Corinthians 10:6.) But this is placed last in order, because it was proper that the true and real design of preaching the Gospel should be first exhibited. That we are reconciled to God belongs to the nature of the Gospel; that believers are ad-judged to eternal life may be said to be accidentally connected with it. ⁷ For this reason, Paul, in the passage which I lately quoted, when he threatens vengeance against unbelievers, immediately adds,

after that your obedience shall have been fulfilled,
(2 Corinthians 10:6;)

for he means, that it belongs peculiarly to the Gospel to invite all to salvation, but that it is accidental to it that it brings destruction to any.

It ought to be observed, however, that every one who hears the voice of the Gospel, if he do not embrace the forgiveness of sins which is there promised to him, is liable to eternal damnation; for, as it is a living savior to the children of God, so to those who perish it is the savour of death to death, (2 Corinthians 2:16.) Not that the preaching of the Gospel is necessary for condemning the reprobate, for by nature we are all lost, and, in addition to the hereditary curse, every one draws down on himself additional causes of death, but because the obstinacy of those who knowingly and willingly despise the Son of God deserves much severer punishment.