They were sitting at meat [6280] - if we may infer from the notice of St. Mark, and from what happened immediately afterwards, discussing, not without considerable doubt and misgiving, the real import of these appearances of Christ. That to the Magdalene seems to have been put aside - at least, it is not mentioned, and, even in regard to the others, they seem to have been considered, at any rate by some, rather as what we might call spectral appearances. But all at once He stood in the midst of them. The common salutation - on His Lips not common, but a reality - fell on their hearts at first with terror rather than joy. They had spoken of spectral appearances, and now they believed they were gazing' (theoren) on a spirit.' This the Saviour first, and once for all, corrected, by the exhibition of the glorified marks of His Sacred Wounds, and by bidding them handle Him to convince themselves, that His was a real Body, and what they saw not a disembodied spirit. [6281] The unbelief of doubt now gave place to the not daring ot believe all that it meant, for very gladness, and for wondering whether there could now be any longer fellowship or bond between this Risen Christ and them in their bodies. It was to remove this also, which, though from another aspect, was equally unbelief, that the Saviour now partook before them of their supper of broiled fish, [6282] thus holding with them true human fellowship as of old. [6283]
It was this lesson of His continuity - in the strictest sense - with the past, which was required in order that the Church might be, so to speak, reconstituted now in the Name, Power, and Spirit of the Risen One Who had lived and died. Once more He spake the Peace be unto you!' and now it was to them not occasion of doubt or fear, but the well-known salutation of their old Lord and Master. It was followed by the re-gathering and constituting of the Church as that of Jesus Christ, the Risen One. The Church of the Risen One was to be the Ambassador of Christ, as He had been the Delegate of the Father. The Apostles were [say rather, the Church was'] commissioned to carry on Christ's work, and not to begin a new one.' [6284] As the Father has sent Me [in the past, for His Mission was completed], even so send [6285] I you [in the constant, present, till His coming again].' This marks the threefold relation of the Church to the Son, to the Father, and to the world, and her position in it. In the same manner, for the same purpose, nay, so far as possible, with the same qualification and the same authority as the Father had sent Christ, does He commission His Church. And so it was that He made it a very real commission when He breathed on them, not individually but as an assembly, and said: Take ye the [6286] Holy Ghost;' and this, manifestly not in the absolute sense, since the Holy Ghost was not yet given, [6287] but as the connecting link with, and the qualification for, the authority bestowed on the Church. Or, to set forth another aspect of it by somewhat inverting the order of the words: Alike the Mission of the Church and her authority to forgive or retain sins are connected with a personal qualification: Take ye the Holy Ghost;' - in which the word take' should also be marked. This is the authority which the Church possesses, not ex opere operato, but as not connected with the taking and the indwelling of the Holy Ghost in the Church.
It still remains to explain, so far as we can, these two points: in what this power of forgiving and retaining sins consists, and in what manner it resides in the Church. In regard to the former we must first inquire what idea it would convey to those to whom Christ spake the words. It has already been explained, [6288] that the power of loosing' and binding' referred to the legislative authority claimed by, and conceded to, the Rabbinic College. Similarly, as previously stated, that here referred to applied to their juridical or judicial power, according to which they pronounced a person either, Zakkai,' innocent or free;' absolved,' Patur;' or else liable,' guilty,' Chayyabh' (whether liable to punishment or sacrifice.) In the true sense, therefore, this is rather administrative, disciplinary power, the power of the keys' - such as St. Paul would have had the Corinthian Church put in force - the power of admission and exclusion, of the authoritative declaration of the forgiveness of sins, in the exercise of which power (as it seems to the present writer) the authority for the administration of the Holy Sacraments is also involved. And yet it is not, as is sometimes represented, absolution from sin,' which belongs only to God and to Christ as Head of the Church, but absolution of the sinner, which He has delegated to His Church: Whosesover sins ye forgive, they are forgiven.' These words also teach us, that the Rabbis claimed in virtue of their office, that the Lord bestowed on His Church in virtue of her receiving, and of the indwelling of, the Holy Ghost.