17—26.
μαθηταὶ ἰδόντεφ τὸν κύριον.
δός
21. εἶπεν οὖν αὐτοῖς ὁ ᾿Ιησοῦς πάλιν,
“Ειρήνη ὑμῖν: καθὼς ἀπέσταλκέ µε ὁ πατὴρ, Kayo πέµπω Spas.” ο τα
A a Lal A 22. Kat τοῦτο εἰπὼν ° ἐνεφύσησε καὶ λέγει αὐτοῖς, “*AdBere Πνεῦμας
Ἅγιον. τινων κρατῆτε, κεκράτηνται.᾽᾽
λεγόμενος "Δίδυμος, οὐκ ἦν μετ αὐτῶν ὅτε ἦλθεν ὁ ᾿Ιησοῦς. ἔλεγον οὖν αὐτῷ of ἄλλοι μαθηταὶ, “΄ Ἑωράκαμεν τὸν κύριον.’
23. ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται] αὐτοῖς: ἄν Gen. 24. Θωμᾶς δὲ, εἷς ἐκ τῶν δώδεκα
an. x. 19 Here only in N.T. yen. ii. 7. . d vii. 39.
ο
25. ο xi. 16. Ὁ δὲ
εἶπεν αὐτοῖς, ''᾿Εὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον 2 τῶν
ἥλων, καὶ βάλω τὸν δώμτωλόν µου eis τὸν τύπον 3 τῶν ἤλων, καὶ
βάλω τὴν χεῖρά pou ety τὴν πλευρὰν αὐτοῦ, οὗ μὴ πιστεύσω.”
26. Καὶ µεθ᾽ ἡμέρας ὀκτὼ πάλιν ἦσαν
Θωμᾶς pet αὐτῶν. ἔρχεται ὁ ᾿Ιἠσοῦς,
1 αφεωνται with ΝΕΑΡΙ,,
ft» € ‘ > a a
ἔσω ot μαθηταὶ αὐτοῦ, καὶ fEzek. ix. 6, a = . . Αςί8ν,.23, τῶν θυρῶν κεκλεισμένων, καὶ
"τυπον in its first occurrence in this verse is rendered in the Vulgate by
”
“‘fixuram,” which may mean “(πε spot
‘* fissuram,”’
and “locum” are also read.
where the nail was fixed’; “ figuram,” See Wordsworth and White in loc.
τοπον is read by Tisch. instead of τυπον inits second occurrence on the authority of A only, some old Lat. and Syr. versions.
apparition (cf. Lk. xxiv. 37), He greets them with Εἰρήνη ὑμῖν, and to assure them of His identity ἔδειξεν . . . αὐτοῦ. —Ver. 20. His body, therefore, however changed in its substance, retained its characteristic marks. The fear of the disciples was replaced by joy, ἐχάρησαν . . . Κύριον. In this joy the promise of xvi. 22 is fulfilled (Weiss).—Ver. 21. When they recognised Him and com- posed themselves, He naturally repeated His greeting, εἰρήνη ὑμῖν, but now adds, καθὼς . . . ἡμᾶς. ‘As the Father hath sent me, 50 5επά I you.’’ In these words (cf. xvii. 18) He gives them their com- mission as His representatives. And in confirmation of it, (ver. 22) τοῦτο εἰπὼν . . . "Άγιον. ‘He breathed on them,” ἐνεφύσησε; the same word is used in Gen. -ii. 7 to describe the dis- tinction between Adam’s “living soul,” breathed into him by God, and the life principle of the other animals. The breathing upon them was meant to con- vey the impression that His own very Spirit was imparted to them.—Ver. 23. The authorisation of the Apostles is completed in the words: ἄν τινων... κεκράτηνται. ‘* Whosesoever sins ye for- give, they are forgiven to them: whose- soever ye retain, they are retained.” The meaning of κεκράτηνται is deter- mined by the opposed ἀφέωνται [the better reading]. The announcement is unexpected. Yet if they were to repre- sent Him, they must be empowered to continue a function which He constantly
5
exercised and set in the forefront of His ministry. They must be able in His name to pronounce forgiveness, and to threaten doom. This indeed formed the main substance of their ministry, and it was by receiving His Spirit they were fitted for it. The burden was laid upon them of determining who should be for- given, and who held by their sin. Cf, Acts iii. 26, ν. 4.—Ver. 24. Θωμᾶς δὲ...
"Ingots. Θωμᾶς [OiNA or OND a twin, from ONS) to be double; of
which Δίδυμος from δύο is the Greek equivalent]. ets ἐκ τῶν δώδεκα “ one of the twelve,” the familiar designation still used of the eleven, οὐκ ἦν . . . “was not with them when Jesus came,’ why, we do not know.—Ver. 25. The rest accordingly, when first they met him, possibly the same evening, said, ἑωράκαμεν τὸν Κύριον; which he heard with in- credulity, not because he could mistrust them, but because he concluded they had been the victims of some hallucina- tion. Nothing would satisfy him but the testimony of his own senses: ᾿Εὰν . πιστεύσω. The test pro- posed by Thomas shows that he had witnessed the crucifixion and that the death and its circumstances had deeply impressed him. To him resurrection seemed a dream. But he still associated with those who believed in it.—Ver. 26. Καὶ μεθ’ ἡμέρας .. . αὐτῶν. ped’ ἡμέρας ὀκτὼ πάλιν. Probably he had been with