864
v iii. 13; vii 17. λέγει αὐτῇ 6 ᾿Ιησοῦς, “My pou ἅπτου, οὕπω γὰρ ᾿ ἀναβέβηκα
πρὸς τὸν πατέρα µου" πορεύου δὲ πρὸς τοὺς ἀδελφούς pou, καὶ εἰπὲ
- ΄ A αὐτοῖς, * AvaBatvw πρὸς τὸν πατέρα µου καὶ πατέρα ὑμῶν, καὶ Θεόν
ου καὶ Θεὸν ὑμῶν. µ
19. Ἔρχεται Μαρία ἡ Μαγδαληνὴ ἀπαγγέλ-
λουσα τοῖς μαθηταῖς, ὅτι ἑώρακε τὸν κύριον, καὶ ταῦτα εἶπεν αὐτῇ.
w νετ. I.
X XViii. 2. Esth. ix. 15.
y ver. 26.
z Jud. vi. 23. Dan. x.19.
a ΧΙΧ. 34.
b Esth. ix. 15.
καὶ λέγει αὐτοῖς, “* Εἰρήνη αὐτοῖς τὰς χεῖρας καὶ τὴν
relief, joy, utter themselves in her ex- clamation, ‘PaBBovvi, which Buxtorf renders ‘Domine mi”; but probably the pronominal suffix had ceased to have significance, as in ‘ Monsieur,” etc. Lampe quotes the saying; ‘‘ Majus est Rabbi quam Rabh, et majus est Rabban quam Rabbi,” cf. Mk. x. 51. With the exclamation Mary made a forward move- ment as if to embrace Him. But this is forbidden.—Ver. 17. My µου ἅπτου, “‘noli me tangere,”’ not because it was indecorous (Lk. vii. 38); nor because she wished to assure herself by touch that the appearance was real, a test which He did not prevent His disciples from applying; nor because her embrace would disturb the process of glorification through which His body was passing ; nor, following Kypke’s note, can we suppose that Jesus forbids Mary to worship Him [although K. proves that ἅπτεσθαι is used of that clinging to the knees or feet which was adopted by suppliants], because He accepts Thomas’ worship even before His ascension ; but, as He Himself says, οὕπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα pov, “for I have not yet ascended to my Father,” implying that this was not His permanent return to visible fellowship with His disciples. Mary, by her eagerness to seize and hold Him, showed that she considered that the μικρόν, the ‘little time,” of xvi. 16, was past, and that now He had returned to be for ever with them. Jesus checks her with the assurance that much had yet to happen before that. His disciples must at once be disabused of that mis- apprehension. Therefore, πορεύου . . . ὑμῶν, “Go to my brothers [ἀδελφούς pov, here for the first time; in anticipa- tion of the latter part of the sentence, cf. Mk. iii. 35] and tell them, I ascend to my Father and your Father, and my God and your God”. He thus forms a relationship which bound Him to them
98 = / a / [ο a a 19. Οὔσης οὖν ὀψίας, τῇ ἡμέρᾳ ἐκείνῃ τῇ " μιᾷ τῶν σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων, ὅπου ἦσαν ot μαθηταὶ * συνηγµένοι, διὰ
τὸν φΦόβον τῶν Ιουδαίων, ἦλθεν ὁ ᾿Ιησοῦς, καὶ ἔστη 7 εἲς τὸ µέσον,
2ο. Καὶ τοῦτο εἰπὼν ἔδειξεν ν
ὑμῖν. "πλευρὰν αὐτοῦ. ἐκάρησαν οὖν ot more closely than His bodily presence. His place by right is with God. But His love binds Him as certainly to His people on earth as His rights carry Him to God. The form of the expression is dictated by His desire to give them assurance. They had no doubt God was His God and Father. He teaches them that, if so, He is their God and Father. épxerar . . αὐτῃ, Mary carries forthwith the Lord’s message to the disciples, cf. Mk. xvi. 10; Mt. xxviii. 10; Lk. xxiv. Io.
Vv. 19-29. Manifestations of the risen Lord to the disciples, first without Thomas, then with Thomas.—Ver. 19. The time of the manifestation is defined, it was 79 ἡμέρᾳ . . . σαββάτων “on that day, the first of the week,” and during the evening, ovens οὖν ὀψίας, which agrees with Luke’s account, from which we learn that when Jesus and the two disciples reached Emmaus, two hours from Jeru- salem, the day was declining. The evening was chosen, probably because: then the disciples could be found to- gether. The circumstance that the doors were shut seemed to John significant regarding the properties of the risen body of Jesus. τῶν θυρῶν κεκλεισμένων, “ the doors having been shut,” 1.6., securely fastened so that no one could enter, because the precaution was taken διὰ τὸν φόβον τῶν Ιουδαίων. So soon had the disciples begun to experience the risks they ran by being associated with Jesus. Calvin supposes Jesus opened the doors miraculously; but that is not suggested in the words. Rather it is indicated that His glorified body was not subject to the conditions of the natural, earthly body, but passed where it would. Suddenly έστη εἰς τὸ µέσον (c/. Lk. xxiv. 36). ‘Phrasis notat se in publico omnium conspectu sistere.”” Kypke. Not only as the ordinary salutation, but to calm their perturbation at this sudden