|
|
Calvin's Commentaries
The Gospel of John
John 20:11-18
|
11. But Mary stood without at the sepulcher, weeping; and
as she wept, she stooped down to the sepulcher, 12. And seeth two angels
in white garments sitting, one at the head, and the other at the feet,
where the body of Jesus had lain. 13. And they say to her, Woman, why
weepest thou? She saith to them, Because they have taken away my Lord,
and I know not where they have laid him. 14. Having said this, she
turned back, and seeth Jesus standing, and knew not that it was Jesus.
15. Jesus saith to her, Woman, why weepest thou? She, thinking that he
was the gardener, saith to him, Sir, if thou hast carried him hence,
tell me where thou hast laid hint, and I will take him away. |
11. But Mary stood at
the sepulcher without. The Evangelist now begins to describe the manner in
which Christ appeared both to the women and to the disciples, to testify his
resurrection. Though he mentions but one woman, Mary, yet I think it is probable
that the other women were also along with her; for it is not reasonable to
suppose, as some have done, that the women fainted through fear. Those writers
wish to avoid a contradiction, but I have already shown that no such
contradiction exists.
As to the women remaining
at the sepulchre, while the disciples return to the city, they are not entitled
to great accommodation on this account; for the disciples carry with them
consolation and joy, but the women torment themselves by idle and useless
weeping. In short, it is superstition alone, accompanied by carnal feelings,
that keeps them near the sepulchre
12. And seeth two
angels. What an amazing forbearance displayed by our Lord, in bearing with
so many faults in Mary and her companions! For it is no small honor which he
confers on them by sending his angels, and, at length, making himself known to
them, which he had not done to the apostles. Though the apostles and the women
were afflicted with the same disease, yet the stupidity of the apostles was less
excusable, because they had profited so little by the valuable and careful
instruction which they had received. One purpose, certainly, which Christ had in
view in selecting the women, to make the first manifestation of himself to them,
was, to fill the apostles with shame.
In white
garments. Whether Mary knew them to be angels, or thought that they were
men, is uncertain. We know that white garments were an emblem of the heavenly
glory; as we find that Christ was clothed in white garments, when he was
transfigured on the mountain, and showed his glorious majesty to his three
apostles,
[Note:
]
(Matthew
17:2.) Luke relates that the angel who appeared to Cornelius stood before him In
Bright Clothing, (Acts
10:30.) Nor do I deny that linen garments were commonly used by the inhabitants
of Eastern countries; but by the dress of the angels God pointed out something
remarkable and uncommon, and put marks on them, as it were, that they might be
distinguished from men. Besides,
Matthew 28:3 compares the countenance of
the angel, who conversed with the women, to lightning. And yet it is possible
that their fear arose solely from their minds being struck with admiration, for
it appears that they stood astonished.
Again, whenever we read
that the angels appeared in the visible form of men and clothed with garments,
this was done on account of the ignorance of men. For my part, I have no doubt
that they sometimes were clothed with real bodies; but whether or not those two
angels had merely the appearance of bodies, would be a useless inquiry, and I
shall therefore leave it undetermined. To me it is enough that the Lord gave
them a human shape, that the women might see and hear them, while the
magnificent and uncommon dress which they wore distinguished them from the
ordinary rank of men, and pointed out something divine and heavenly.
One at the head, and the other at the
feet. One angel only is mentioned by Matthew, (Matthew
28:2.) This, however, does not contradict John’s narrative; for both angels did
not address Mary at the same time, but only one of them who had a commission to
speak. There is no good ground for Augustine’s allegory, that the position of
the angels — one at the head, and the other at the feet — pointed out that the
Gospel would be preached from the East to the West. It is more worthy of
observation, that Christ, by preparatory arrangements of this nature, made a
commencement of the glory of his kingdom; for, by the honor which the angels
render to the sepulcher, not only is the ignominy of the cross taken away, but
the heavenly majesty of Christ shines.
13. Woman, why weepest
thou? From the statements of the Evangelists, it may be readily concluded,
that the angel held a long conversation; but John gives a brief summary of what
was spoken, because this was sufficient for proving the resurrection of Christ.
The conversation consists of reproof mingled with comfort. The angel reproves
Mary for her excessive weeping, but, at the same time, mingles joy, when he says
that there is no reason to weep, since Christ has risen.
14. And seeth Jesus standing It may
be asked, Whence arose this mistake, that Mary does not recognize Jesus, with
whom she must have been intimately acquainted? Some think that he appeared in a
different form, but I think that the fault lay rather in the eyes of the women,
as Luke (Luke
24:16) says of the two disciples, their eyes were withheld from knowing him We
will not say, therefore, that Christ was continually assuming new shapes, like
Proteus
[Note:
u]
but that it
is in the power of God, who gave eyes to men, to lessen their sharpness of
vision whenever he thinks proper, that seeing they may not see.
In Mary we have an example
of the mistakes into which the human mind frequently falls. Though Christ
presents himself to our view, yet we imagine that he assumes various shapes, so
that our senses conceive of any thing rather than of the true Christ; for not
only are our powers of understanding liable to be deceived, but they are also
bewitched by the world and by Satan, that they may have no perception of the
truth.
15. Lord, if thou
hast carried him hence. She calls him Lord, according to the custom of her
nation; for the same appellation, Lord, (Κuριε
[Note:
u
) is employed by the
Hebrews in addressing laborers and other persons of low condition. We see that
Mary has no view of this matter but what is earthly. She desires only to obtain
the dead body of Christ, that she may keep it hidden in the sepulcher; but she
leaves out the most important matter, the elevation of her mind to the divine
power of his resurrection. We need not wonder, therefore, if such grovelling
views place a veil before her eyes.
|
16. Jesus saith to her, Mary! She turned herself, and
said to him, Rabboni! which means, Master! 17. Jesus saith to her, Touch
me not; for I am not yet ascended to my Father; but go to my brethren,
and say to them, I ascend to my Father and your Father, and to my God
and your God. 18. Mary Magdalene went and told the disciples that she
had seen the Lord, and that he had said these things to her. |
16. Jesus saith to her,
Mary! That Christ allowed Mary, a short time, to fall into a mistake, was
useful for confirming her faith; but now, by a single word, he corrects her
mistake. He had formerly addressed her, but his discourse seemed to be that of
an unknown person; he now assumes the character of the Master, and addresses his
disciple by name, as we have formerly seen that
the good shepherd calleth to him by name
every sheep of his flock,
(John
10:3.)
That voice of the
shepherd, therefore, enters into Mary’s heart, opens her eyes, arouses all her
senses, and affects her in such a manner, that she immediately surrenders
herself to Christ.
Thus in Mary we have a
lively image of our calling; for the only way in which we are admitted to the
true knowledge of Christ is, when he first knows us, and then familiarly invites
us to himself, not by that ordinary voice which sounds indiscriminately in the
ears of all, but by that voice with which he especially calls the sheep which
the Father hath given to him. Thus Paul says,
After that you have known God, or rather,
after that you have been known by him,
(Galatians
4:9.)
And said to him,
Rabboni! The efficacy of the address is evident from this circumstance, that
Mary immediately renders to Christ the honor which is due to him; for the word
Rabboni is not only respectful, but involves a profession of obedience. Mary
therefore declares, that she is a disciple of Christ, and submits to him as her
Master. This is a secret and wonderful change effected on the human
understanding, when God, enlightening her by his Spirit, renders her
clear-sighted, who formerly was slow of apprehension, and, indeed, altogether
blind. Besides, the example of Mary ought to serve the purpose of exhortation,
that all whom Christ invites to himself may reply to him without delay.
The word Rabboni is
Chaldee, though the Chaldeans pronounce it Ribboni; but it is customary to make
a change on words, when they are transferred to a foreign tongue. The meaning is
the same as if we were to say, My Lord! or, My Master! But in the time of Christ
this mode of expression had gained currency, of using Rabbi and Rabboni instead
of Master.
17. Touch me not. This appears not
to agree with the narrative of Matthew; for he expressly says, that the women
held him By The Feet, and worshipped him, (Matthew
28:9.) Now, since he allowed himself to be touched by his disciples, what reason
was there for forbidding Mary to touch him? The answer is easy, provided that we
remember that the women were not repelled from touching Christ, till their
eagerness to touch him had been carried to excess; for, so far as it was
necessary for removing doubt, he unquestionably did not forbid them to touch
him, but, perceiving that their attention was too much occupied with embracing
his feet, he restrained and corrected that immoderate zeal. They fixed their
attention on his bodily presence, and did not understand any other way of
enjoying his society than by conversing with him on the earth. We ought,
therefore, to conclude, that they were not forbidden to touch him, until Christ
saw that, by their foolish and unreasonable desire, they wished to keep him in
the world.
For I am not yet
ascended to my Father. We ought to attend to this reason which he adds; for
by these words he enjoins the women to restrain their feelings, until he be
received into the heavenly glory. In short, he pointed out the design of his
resurrection; not such as they had imagined it to be, that, after having
returned to life, he should triumph in the world, but rather that, by his
ascension to heaven, he should enter into the possession of the kingdom which
had been promised to him, and, seated at the right hand of the Father, should
govern the Church by the power of his Spirit. The meaning of the words therefore
is, that his state of resurrection would not be full and complete, until he
should sit down in heaven at the right hand of the Father; and, therefore, that
the women did wrong in satisfying themselves with having nothing more than the
half of his resurrection, and desiring to enjoy his presence in the world. This
doctrine yields two advantages. The first is, that those who are desirous to
succeed in seeking Christ must raise their minds upwards; and the second is,
that all who endeavor to go to him must rid themselves of the earthly affections
of the flesh, as Paul exhorts,
If ye then be risen with Christ seek those
things which are above, where Christ sitteth at the right hand of God,
(Colossians
3:1.)
But go
to my brethren. Some limit the word brethren to the cousins and relatives
[Note:
]
of Christ, but, in my opinion, improperly;
for why should he have sent to them rather than to the disciples? They reply,
Because John elsewhere testifies, that His Brethren did not believe in him. (John
7:5.)
But I do
not think it probable that Christ conferred so great an honor on those who are
there mentioned. It must also be admitted, that Mary Magdalene
[Note:
]
fully
obeyed the injunctions of Christ. Now, it immediately follows, that she went to
the disciples; from which we conclude, that Christ had spoken of them.
[Note:
]
Besides, Christ knew that the disciples,
whom those men, by their opinion, treat as separated, were assembled in one
place; and it would have been exceedingly absurd that he should pay attention to
I know not what sort of persons, and disregard the disciples, who, having been
collected into one place, were subjected to a violent conflict between hope and
fear. To this it may be added, that Christ appears to have borrowed this
expression from
Psalm 22:22, where we and these words: I
will declare thy name to my brethren; for it is beyond all controversy, that
this passage contains the fulfillment of that prediction.
I conclude, therefore, that Mary was sent to the
disciples in general; and I consider that this was done by way of reproach,
because they had been so tardy and sluggish to believe. And, indeed, they
deserve not only to have women for their teachers, but even oxen and asses;
since the Son of God had been so long and laboriously employed in teaching, and
yet they had made so little, or hardly any progress. Yet this is a mild and
gentle chastisement, when Christ thus sends his disciples to the school of the
women, that by their agency, he may bring them back to himself. Here we behold
also the inconceivable kindness of Christ, in choosing and appointing women to
be the witnesses of his resurrection to the Apostles; for the commission which
is given to them is the only foundation of our salvation, and contains the chief
point of heavenly wisdom.
It ought likewise to be observed, however,
that this occurrence was extraordinary, and — we might almost say — accidental.
They are commanded to make known to the Apostles what they afterwards, in the
exercise of the office committed to them, proclaimed to the whole world. But, in
executing this injunction, they do not act as if they had been Apostles; and,
therefore, it is wrong to frame a law out of this injunction of Christ, and to
allow women to perform the office of baptizing. Let us be satisfied with knowing
that Christ displayed in them the boundless treasures of his grace, when he once
appointed them to be the teachers of the Apostles, and yet did not intend that
what was done by a singular privilege should be viewed as an example. This is
peculiarly apparent in Mary Magdalene, who had formerly been possessed by seven
devils, (Mark
16:9;
Luke 8:2;) for it amounted to this, that
Christ had brought her out of the lowest hell, that he might raise her above
heaven.
If it be objected, that there was no
reason why Christ should prefer the women to the Apostles, since they were not
less carnal and stupid, I reply, it does not belong to us, but to the Judge, to
estimate the difference between the Apostles and the women. But I go farther,
and say, that the Apostles deserved to be more severely censured, because they
not only had been better instructed than all others, but, after having been
appointed to be the teachers of the whole world, and after having been called
the light of the world, (Matthew
5:14,) and the salt of the earth, (Matthew
5:13,) they so basely apostatized. Yet it pleased the Lord, by means of those
weak and contemptible vessels, to give a display of his power.
I ascend to my Father. By using the word
ascend he confirms the doctrine which I have lately explained; that he rose from
the dead, not for the purpose of remaining any longer on the earth, but that he
might enter into the heavenly life, and might thus draw believers to heaven
along with him. In short, by this term he forbids the Apostles to fix their
whole attention on his resurrection viewed simply in itself, but exhorts them to
proceed farther, until they come to the spiritual kingdom, to the heavenly
glory, to God himself. There is great emphasis, therefore, in this word ascend;
for Christ stretches out his hand to his disciples that they may not seek their
happiness anywhere else than in heaven;
for
where our treasure is, there also must our heart be,
(Matthew
6:21.)
Now, Christ declares, that he ascends on high; and,
therefore, we must ascend, if we do not wish to be separated from him.
When he adds, that he ascends To
God, he quickly dispels the grief and anxiety which the Apostles might feel
on account of his departure; for his meaning is, that he will always be present
with his disciples by Divine power. True, the word ascend denotes the distance
of places; but though Christ be absent in body, yet, as he is with God, his
power, which is everywhere felt, plainly shows his spiritual presence; for why
did he ascend to God, but in order that, being seated at God’s right hand,
[Note:
]
he might
reign both in heaven and in earth? In short, by this expression he intended to
impress on the minds of his disciples the Divine power of his kingdom, that they
might not be grieved on account of his bodily absence.
To my Father and your Father, and to my God and
your God. The benefit and efficacy of that brotherly union, which has been
lately mentioned, is expressed, when Christ declares that we have this in common
with himself, that he who is his God and his Father is also our God and our
Father. I ascend, says he, to my Father, who is also your Father. In other
passages we learn that we are made partakers of all the blessings of Christ; but
this is the foundation of the privilege, that he imparts to us the very fountain
of blessings. It is, unquestionably, an invaluable blessing, that believers can
safely and firmly believe, that He who is the God of Christ is their God, and
that He who is the Father of Christ is their Father. Nor have we any reason to
fear that this confidence will be charged with rashness, since it is founded on
Christ, or that it will be proud boasting, since Christ himself has dictated it
to us with his own mouth.
Christ calls Him his God, in so far as, by
taking
upon him the form of a servant, he humbled himself,
(Philippians
2:7.)
This is, therefore, peculiar to his
human nature, but is applied to his whole person, on account of the unity,
because he is both God and Man. As to the second clause, in which he says that
he ascends to his Father and our Father,
[Note:
there is
also a diversity between him and us; for he is the Son of God by nature, while
we are the sons of God only by adoption; but the grace which we obtain through
him is so firmly established, that it cannot be shaken by any efforts of the
devil, so as to hinder us from always calling him our Father, who hath adopted
us through his Only-begotten Son.
[With gratitude to the
Christian Classics Ethereal Library for this text.]
|
|
