JOHN 20      Other translations  -  previous  -  next  -  meaning  -  John  -  BM Home  -  Full Page

John Chapter 20

1. BUT on one of the sabbaths Mary Magdalene comes early, whilst it was yet dark to the sepulchre, and sees the stone taken away from the sepulchre.

2. Then she runs, and comes to Simon Peter, and to the other disciple whom jesus loved, and says to them, They have taken away the lord out of the sepulchre and we know not where they have laid him.

3. Then went forth Peter and the other disciple, and they came to the sepulchre.

4. But they both ran together, and the other disciple did outrun Peter, and came first to the sepulchre.

5. And stooping down, he saw the linen clothes lying, yet went he not in.

6. Then comes Simon Peter following him, and went into the sepulchre, and sees the linen clothes lying;

7. And the napkin which was about his head, not lying with the linen clothes, but apart folded into one place.

8. Then therefore went in also the other disciple, who came first to the sepulchre, and he saw and believed.

9. For as yet they knew not the Scripture, that he must rise again from the dead.

10. Then the disciples went away again to themselves.

11. But Mary stood at the sepulchre weeping without; as then she wept, she stooped to the sepulchre.

12. And sees two angels in white, sitting, the 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 weep you? She says to them, Because they have taken away my lord, and I know not where they have laid him.

14. And saying these things, she turned behind, and saw jesus standing, and she knew not that it was jesus.

15. jesus says to her, Woman, why weep you? Whom seek you? She, supposing that it was the gardener, says to him, Lord, if you have carried him hence, tell me where you have laid him, and I will take him away.

16. jesus says to her, Mary. She turning, says to him, Rabboni, which is to say, Master.

17. jesus says to her, Touch me not, for I have not yet ascended to my father ; but go to my brethren, and say to them, I ascend to my father and your father, and my god and your god.

18. Mary Magdalene comes, telling the disciples that she had seen the lord, and he had said these things to her.

19. Then it being evening on the same day, on one of the sabbaths, and the doors being shut where the disciples were assembled, for fear of the Jews, came jesus, and stood in the midst, and says to them, Peace be to you.

20. And saying this, he showed them his hands and his side; then the disciples rejoiced, seeing the lord.

21. Then jesus said to them again, Peace be to you, as the father has sent me, even so send I you.

22. And saying this, he breathed on [them] and says to them, Receive you the Holy Spirit.

23. Whosesoever sins you remit, they are remitted to them; whosesoever you withhold, they are withholden.

24. But Thomas, one of the twelve, called Didymus, was not with them when jesus came.

25. The other disciples therefore said to him, We have seen the lord ; but he said to them, Unless I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe.

26. And after eight days again his disciples were within, and Thomas with them; jesus came, the doors being shut, and stood in the midst, and said, Peace be to you.

27. Then says he to Thomas, Reach here your finger, and behold my hands, and reach your hand, and put it into my side; and be not faithless, but believing.

28. And Thomas answered and said to him, My lord and my god.

29. jesus says to him, Because you have seen me, Thomas, you have believed; blessed are they who have not seen, and have believed.

30. And many other signs truly did jesus in the presence of his disciples, which are not written in this book.

31. But these are written, that you may believe that jesus is the christ the Son of god, and that believing, you might have life in his name.

Verse 1. But on one of the sabbaths, Mary Magdalene comes early, whilst it was yet dark, to the sepulchre. Inasmuch as morning in a proper sense signifies the lord, his coming, thus the approach of his kingdom, it may be manifest what morning signifies besides, namely the arising of a new church, for this is the kingdom of the lord in the earths, and this both in general, and in particular, yea even in singular; in general, when any church in the globe is raised up anew; in particular, when man is regenerating, and is made new, for then the kingdom of the lord arises in him, and he becomes a church; in singular, as often as the good of love and of faith is operative in him, for in this good is the lord's coming. Hence the resurrection of the lord was on the third day in the morning, Mark 16:2, 9; Luke 24:1; John 20:1; all those things involve, in particular also and singular, that he rises again in the minds of the regenerate daily, yea every moment. AC 2405.

Verse 2. And says to them, they have taken away the Lord out of the sepulchre, &c. Amongst the secret reasons why they called jehovah lord, this was one, that had it been said at that time, that the lord was the jehovah so often mentioned in the Old Testament, they would not have received it, because they would not have believed. Another reason was, because the lord was not made jehovah as to his humanity, until he altogether united the divine essence to the human, and the human to the divine; plenary unification was effected after the last temptation, which was that of the cross, wherefore the disciples after the resurrection always called him lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15, 10, 17, 30; and Thomas said, My Lord, and my God, John 20:28; and whereas the lord was jehovah, who is so often named in the Old Testament, therefore also he said to the disciples, "You call me Master and lord, and you say rightly, for I am," John 13:13, 14, 16, by which words is signified that he was jehovah god. AC 2921, 4973.

Verse 12. And sees two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. It is from representatives in heaven that linen signifies truth, for in heaven, they who are in the truth of the natural principle appear clothed in white, which white appears as from linen; that truth itself of the natural principle is also there represented as a contexture formed of the purer threads of linen. From these considerations it may now be manifest what is signified by the angels, who have been seen by men, appearing in linen garments, as in John 20:11, 12. AC 7601.

Inasmuch as by sepulchre in the spiritual sense is signified resurrection and likewise regeneration, and eminently by the sepulchre in which the lord was laid, and since by angels in the Word is signified divine truth, therefore angels were seen one sitting at the head, and the other at the feet, and by the angel at the head was signified divine truth in first principles, and by the angel at the feet divine truth in. ultimate principles, each proceeding from the lord, and effective of regeneration and resurrection when they are received. AE 687.

Verse 17. Touch me not, for I am not yet ascended to my Father, &c. Inasmuch as men rise again after death, therefore the lord was willing to undergo death, and to rise again the third day, but to the intent that he might put off all the human principle which he had from the mother, and might put on the Divine Human [principle;] for all the human principle which the lord took from the mother, he rejected from himself by temptations, and at length by death, and by the putting on of the Human [principle] from the divine itself, which was in him, he glorified himself, that is, made his Human [principle] divine. Hence it is that by his death, and by burial, in heaven is not understood death and burial, but the purification of his Human [principle] and its glorification. That this is the case, the lord taught by a comparison with the grain of wheat falling to the earth, that it must die in order to bear fruit. Something of the kind is also involved in what the lord said to Mary Magdalene, "Touch me not, for I have not yet ascended to my father," where by ascending to his father is understood the unification of his Human with his Divine [principle] the Human principle from the mother being fully rejected. AE 899.

Verse 17. But go to my brethren, &c. All in the universe are called brethren, who fall under the description of neighbour, and this by reason that every one ought to love his neighbour as himself, thus from a principle of love or of good: and whereas the lord is good itself, and regards all from good, and is the real neighbour in the supreme sense, therefore he likewise calls them brethren, as in John, "jesus said to Mary, Go to my brethren;" and in Matthew, "The king will say to them, Verily I say to you, inasmuch as you have done it to one of the least of these my brethren, you have done it to me," Matt 25:40. Hence now it is manifest, that brother is an expression of love. AC 2360.

Verse 19. And the door being shut, where the disciples were assembled for fear of the Jews, came Jesus, &c. That the lord was conceived by jehovah the father, and thus was god by conception, is a thing known in the church; and likewise that he rose again with his whole body, for he left nothing in the sepulchre, and although he was a man as to flesh and bone, still he entered through the doors when shut, and after that he had manifested himself, he became invisible, John 20:19, 26. It is otherwise with every man, for man rises again only as to his spirit, and not as to the body. Hence now it is evident, that even the Human [principle] in the lord is divine. AC 10825.

Since the Humanity of the lord was glorified, that is, was made Divine, therefore he arose after death on the third day with his whole body; which never happens to any man, for he only rises as to his spirit and not as to his body. That mankind might be assured, and that no doubt might be entertained, that the lord arose with his whole body, he not only declared it by the angels who were in the sepulchre, but he also showed himself in his human body to his disciples; and when they imagined that they saw a spirit, he said to them, "Behold my hands and my feet that it is I myself: handle me and see; for a spirit has not flesh and bones as you see me have. And when he had thus spoken he showed them his 'hands and his feet," Luke 24:39, 40; John 20:20; and further, "He said to Thomas, Reach here your finger and behold my hands; and reach here your hand and thrust it into my side; and be not faithless but believing: then Thomas answered and said to him, My lord, and my god," John 20:27, 28; and still further, to evince that he was not a spirit but a man, he said to the disciples, "Have you here any meat? And they gave him a piece of broiled fish,, and of a honey-comb: and he took it and did eat before them," Luke 24:41, 42, 43. As however his body was now no longer a material, but a divine substantial body, "He came in amongst the disciples whilst the doors were shut," John 20:19, 26; and after he had been seen "He vanished out of their sight," Luke 24:31. Being thus wholly divine, he was taken up, and sat on the right hand of god : for we read in Luke, "And it came to pass while jesus blessed the disciples, he was parted from them, and carried up into heaven," Luke 24:51; and in Mark, "After he had spoken to them, he was received up into heaven, and sat on the right hand of god," Luke 16:19. To sit on the right hand of God means, to possess Divine Omnipotence. D. L. 35.

Verse 19. And says to them, Peace be to you. In the supreme sense peace signifies the lord ; in the representative sense his kingdom, and good from the lord there, thus the Divine [principle] which flows into.good or into the affections of good, and which produces happiness and joys from an inmost ground: hence it is evident what is meant by these words of benediction, "jehovah shall lift up his faces to you, and shall give you peace" Numb 6:26; and what by the usual salutation in old time, Peace be to you; and by the same salutation as used by the lord to the apostles, John 20:19, 21, 26. AC 3780.

Verse 22. And saying this he breathed on them, and says to them, Receive you the Holy Spirit, Respiration signifies the life of faith; hence the inspiration of the lord signifies the faculty gifted of perceiving divine truths, and thus of receiving that life; whence also the name of spirit is from breathing and from wind, because from respiration, wherefore spirit is occasionally called wind. AC 9818.

The Holy Spirit is the divine proceeding from the lord, the influx of which into the disciples was represented and is hence signified by his breathing into them. The reason why wind and respiration signify the influx of divine truth into the understanding, is grounded in the correspondence of the lungs with the intellect, concerning which see Angelic Wisdom concerning the Divine Love and Wisdom, DLW 371 to 429. AR 343. See also TCR 140.

The lord's breathing and saying to the apostles, Receive you the Holy Spirit, signifies the same as jehovah breathing the soul of lives into the nostrils of Adam, namely spiritual life, for the Holy Spirit signifies divine truth proceeding from the lord ; and that they should teach it from the lord, is signified by his words, As the Father has sent me, so send I you; for the lord was divine truth itself when in the world, which he taught from his divine good which was in him from conception; this Divine [principle] is what the lord here and in other places calls the father; and whereas when he departed out of the world, he united divine truth to divine good, that they might be one in himself, and whereas on this occasion divine truth proceeds from himself, therefore he Said, As the Father has sent me, so send I you. AE 419. See also AC 9229, 9281.

Verse 28. And Thomas answered and said to him, My Lord and my God. Inasmuch as the lord was now fully united to the Divine [principle] itself, which is called the father, therefore Thomas calls him his Lord and his God. AE 815.

Verse 29. Jesus says to him, Because you have seen me, Thomas, you have believed; blessed are they who have not seen, and have believed. From these words it is evident that man at this day ought to believe what he does not see. That contingencies, which are frequently ascribed to chance or fortune, are of the Divine Providence, the church indeed acknowledges, but still does not believe. For who does not say, when he escapes from any great danger, to appearance fortuitously, that he was saved by god, arid he also gives god thanks; when also he is exalted to honour, and comes to opulence, he calls this likewise a blessing from god ; thus the man of the church acknowledges that contingencies are of providence, but still he does not believe. AC 5508.

Faith merely natural is the faith which is insinuated by an external way, and not by an internal one, like sensual faith, which consists in believing that a thing is so, because the eye has seen and the hand has touched; this is the faith, concerning which the lord says to Thomas, "Because you have seen, Thomas, you have believed; blessed are they who have not seen, and have believed;" also, like the faith of miracles, which consists in believing that a thing is so, merely from miracles; also like the faith of authority, which consists in believing that a thing is so, because another has said so, who is entitled to credit. But spiritual faith is what is insinuated by an internal way, and at the same time an external one, insinuation by an internal way causing it to be believed, whilst insinuation by an external way causes it to be confirmed; the spiritual principle of faith is the affection of charity, and hence the affection of truth for the sake of good use, and for the sake of life; these things make faith spiritual. AC 8078.

The sensual man cannot think otherwise than naturally, even respecting things spiritual; wherefore what is not an object of sense, that is, what he does not see with the eyes of his body, and touch with his hands, he says has no existence, as we read of Thomas, John 20:25, 27, 29. HH 461.

All they, who wish for miracles and visions, are like the sons of Israel, who when they had seen so many prodigies in Egypt, at the Red Sea, and on Mount Sinai, still within a month from the time departed from the worship of jehovah, and worshiped a golden calf, Exodus xxxii. They are also like the rich man in hell, who said to Abraham, that if some one from the dead would go to his brethren, they would repent; to whom Abraham replied, "They have Moses and the prophets, let them hear them; if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead," Luke 16:29, 30, 31. And they are like Thomas, who said that he would not believe unless he saw, to whom the lord said, Blessed are they who have not seen, and have believed, John 20:29; they who believe, and do not see, are they who do not desire signs, but truths from the Word, thus Moses and the prophets, and believe them; these are internal men, and become spiritual, but the former are external and remain sensual; whilst therefore they see miracles, and believe only on the evidence of miracles, in their belief they are not unlike a handsome woman, who is inwardly infected with a deadly disease, which shortly proves fatal; they are also like apples with a beautiful rind, but inwardly corrupted; or they are like nuts in which is concealed a worm. Moreover it is a known thing, that no one can be compelled to love and to believe, but that love and faith are to be rooted inwardly in man, consequently no one can be led to love god and to believe in him by miracles and visions, because they compel. For he, who does not believe from miracles in the Word, how shall he believe from miracles out of the Word. AE 1156.

The lord said to Thomas, "Because you have seen me, Thomas, you have believed; blessed are they who have not seen, and have believed;" by which is not meant faith separate from the internal acknowledgement of truth, but that they are blessed, who do not see the lord with their eyes, as Thomas did, yet still believe that he is; for this is in the light of truth from the Word. Doc. Faith, 10.

Verse 31. And that believing, you might have life in his name. Inasmuch as the acknowledgement of the lord is the principal thing of spiritual life, and what is most essential in the church, and since without it no one can receive any thing of the truth of faith, and of the good of love out of heaven, therefore the lord so often says, that he who believes in him has eternal life, and he who does not believe, has not life, as John 1:1, 4, 12, 13; 3:14, 15, 16, 36; 5:39, 40; 6:28, 29, 30, 34, 35, 40, 47, 48; 7:37, 38; 8:24; 11:25, 26; 20:30, 31; but at the same time, he also teaches, that they have faith in him, who live according to his precepts, so that life may thence enter faith. AC 10083.

Lest therefore an opinion should prevail, as is the case with the generality, that the mere name of jesus christ, without love and faith in him, thus without knowledges, by which love and faith are acquired, conduces any thing to salvation, it may be expedient to adduce some passages from the Word, where it is said, for the sake of his name, and in his name, from which they, who think deeply, may see that name alone is not understood, as Matthew 10:22; 24:9, 10; John 1:12; 2:23; 3:17, 18; 20:31. AE 102.

TRANSLATOR S NOTES AND OBSERVATIONS.

Verse 10. Then the disciples went away again to themselves. What is here rendered to themselves, is rendered to their own home, in the common version of the New Testament, but in the original Greek it is expressed by the words pros eautas, which is literally to themselves.

Verse 21. Then Jesus said to them, As the Father has sent me, even so send I you. In the original Greek, two distinct terms are here used to express the idea of sending, the first, or that which is applied to the father, is derived from the verb aposello, whilst the latter is from the verb pempo, whence it is to be concluded that the former has a more interior signification than the latter.

Verse 29. Jesus says to him, Because you have seen me, Thomas, you have believed; blessed are they who have not seen, and have believed. In the original Greek, what is here rendered seen, is expressed by two distinct terms, in the first instance, when applied to Thomas, by the term eorakas, and in the second instance, when applied to those who have not seen, by idoetes, whence it is to be concluded that the latter term involves in it a more interior sight than the former.