“Then were the disciples glad, when they saw the Lord” John 20.20

by William M. Banks, Scotland

INTRODUCTION
Dispensational Days
Dispensational Signs
Dispensational Ministry
Dispensational Chapters

OUTLINE OF JOHN CHAPTER 20

CONTRASTS BETWEEN THE TWO MAIN SECTIONS OF JOHN CHAPTER 20
The Atmosphere
The Angelic Ministry
The Revelation of Christ to His Own

THE PERSONAL REVELATION TO MARY MAGDALENE – vv.11- 18

THE REVELATION TO THE TEN DISCIPLES – vv.19-23

THE REVELATION TO THOMAS AND CONCLUSION OF THE CHAPTER – vv.24-32

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INTRODUCTION

A dispensational setting is usually, and rightly, associated with the Gospel by Matthew. However, this is not exclusive. The dispensational significance of John’s Gospel is not always recognised. There are several sections in this Gospel that can be accurately appreciated and interpreted dispensationally. Indeed, the Gospel opens in this way. John the Baptist is introduced in these early verses as “a man sent from God” v.6. After the Prologue, 1.1-18, in verses 19ff we have “the record of John”. This introduces us to the first of the seven chronological dispensational days of 1.19 to 2.11, leading from the anticipation of the introduction of Christ by His forerunner to the day of His glorification in the Millennial Kingdom. Here is a ‘thumbnail sketch’ of each of these days, to confirm unequivocally that they have a dispensational setting:

Dispensational Days

Day One: Day of Anticipation – 1.19-28

In v.23 there is fulfilment of Old Testament prophecy. John the Baptist said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as said the prophet Esaias [Isa.40.3].” There is thus an immediate link with the Old Testament and an indication that a new dispensation is being introduced. In v.27 John said of the Lord Jesus, “He it is, who coming after me is preferred before me”. John was anticipated, as was His successor.

Day Two: Day of Manifestation – 1.29-34

Verse 31 makes it clear that this was the day when the Lord Jesus would be “made manifest to Israel”. This would be the period from His baptism, v.32, to the baptism in the Spirit, v.33, including Calvary, v.29. See Acts 1.22 and the references to His manifestation in Jn.1.31; 2.11; 7.4; 9.3; 17.6; 21.1(twice),14: making a total of eight times. This day thus covers the ministry of the Lord Jesus in view of His establishing a baptised community, v.33b.

Day Three: Day of Appreciation – 1.35-42

Here is a picture of the present day. It encapsulates following (“they followed Jesus” v.37); abiding (worshipping), v.39; and finding (witnessing), v.41. The witness of John is now not so much relative to the Passion of Christ, v.29, but to the intrinsic worth of His Person, v.35. This led his own disciples to follow Christ. Dwelling with the Master, vv.38,39, in the unnamed place, must have been an unforgettable experience which influenced and motivated them for the remainder of their lives. It must have been a thrill to share the place where Christ dwells, v.18! Following and worshipping lead to successful witnessing, vv.40-42.

Day Four: Day of Restoration – 1.43-51

These verses portray a lovely future day of restoration for the nation of Israel: to be found “under the fig tree”, with the Lord Jesus acknowledged as “the Son of God … the King of Israel” vv.48,49. The revelation which finally leads to this affirmation is found in vv.43-45: “we have found Him”. The transformation which will accompany it is detailed in vv.46-49, as seen in Nathanael (mentioned by name five times in this passage) as a picture of the Jewish remnant in the future. The circumstances which will conclude it, vv.50,51, view a believing nation, v.50; an opened heaven, v.51a; angelic ministry, v.51b; and a reigning Sovereign, v.51c: the Son of man.

Day Seven: Day of Glorification – 2.1-11

The reference to “the third day” in v.1 is evidently after the fourth day referred to in 1.43, making it the seventh day. It was a day when the Lord Jesus “manifested forth His glory” v.11, which is the outstanding feature that is to mark the Millennial Kingdom, Hab.2.14. The accompanying features will be obedience to the reigning Sovereign, vv.1-5; the demise of all false religion, vv.6,7; and the fulness of joy, vv.8-10. The waterpots being “filled … up to the brim” is indicative of all that Judaism could offer: no joy, just a picture of externalism for washing and religious observance. Even at the best, the supply from the waterpots would be limited. The Lord is indicating that in His Kingdom with Him as Sovereign, joy would be unlimited: “Draw out now”: here is the never-ending source; anything needed would be available, not from a few pots; the supply, the joy is unlimited! Christianity, centred on Christ and to be manifested in its fulness during the Millennium, far surpasses anything there is in Judaism!

Dispensational Signs

Thus, John’s Gospel opens with seven dispensational days. It is not surprising that there are other dispensational features as we move through the Book. Indeed, the seven signs themselves have general Millennial significance. The first miracle, at Cana of Galilee, 2.1-11, as indicated above, tells of the abundance of never-ending joy (pictured in the wine) and manifested glory that will be evident during the Lord’s reign. The second sign, effected in Capernaum from Cana, 4.46-54, pictures the expression of Divine energy that will be powerful and evident simply by the word of the King, Eccl.8.4. In the third sign, at Bethesda’s pool, 5.1- 18, we see that any necessary healing will be enacted by the omniscience and voluntary initiative of the Sovereign.

While the Millennium will witness a huge increase in the population, “the wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose” Isa.35.1. This, together with the fertility on mountain peaks, Ps.72.16, will ensure an abundant supply to meet every need. It only needed five loaves and two small fish in the hands of the Saviour, as witnessed in the miracle of the five thousand plus being fed, Jn.6.5-14. This meagre resource will be abundantly replicated. Transformed creation will serve the purposes of the Creator as was the case in the miracle of walking on the water of the Sea of Galilee, 6.16-21. Peace will be evident. Infirmities will be the exception, with any necessary healing being enacted, paralleling the miracle of the healing of a blind man in Jerusalem, 9.1-7. Spiritual darkness will be a thing of the past. The sign of the raising of dead Lazarus in Bethany, 11.1-45, indicates that death will be the exception, Isa.65.20-23, with abundant life being the rule.

Dispensational Ministry

Similarly, the ‘Upper Room Ministry’ has a number of features particularly applicable to the whole of this present day of grace. The apostles in the Upper Room are seen as linking Israel and the Church, as will be the case in the Millennial city of Revelation chapter 21 (see particularly vv.12-14). The Lord Jesus gave to them the ‘seed plot’ of truth to be developed later, in the Epistles. The following list gives a flavour of the dispensational significance:

• The centrality of the “Father” (fifty references in forty-five verses). The Advocacy of Christ,¹ 13.4-11.
• The new commandment on the relationship between believers: “love … as I have loved you” 13.34.
• The intimation of the second advent of Christ, 14.1-6.
• The approach to the Father in prayer (“in My name” occurs seven times, six of which refer to prayer, 14.13,14; 15.16; 16.23,24,26; compare 14.26).
• The doctrine of the Holy Spirit as the Comforter: in relation to the believer, the Christ and the world: 14.16 (abiding); 14.26 (teaching); 15.26 (testifying); 16.7,8 (reproving).
• The indwelling of the Trinity, 14.17,23
• The necessity of “abiding” in Christ,² 15.1-11
• The opposition of the world, 15.18-16.6 (“hate” occurs, in various forms, eight times in these verses).

¹ Banks William M. “A Reflection on John Chapter 13 Verses 1-17”. Precious Seed Magazine, Vol. 77, Issue 1, 2022.

² Banks William M. “Chapter 9, John 15” in “The Glory of Last Words”. Assembly Testimony Publication, 2019.

Dispensational Chapters

The above background affirms unequivocally the dispensational nature of the Gospel by John. It will, therefore, permit us to apply the same principles to the detailed study of chapter 20, and particularly vv.19-23. There is a very definite emphasis in this chapter on “the first day of the week”. Mary Magdalene comes on this day, “early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre” v.1. On the other hand, on “the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, ‘Peace be unto you.’” v.19.

Thomas was absent on this occasion but the Lord had heard his expression of doubt. The Lord knew that Thomas was with them the next “first day of the week”. “And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, ‘Peace be unto you.’ Then saith He to Thomas, ‘Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: and be not faithless, but believing.’ And Thomas answered and said unto Him, ‘My Lord and my God.’” vv.26-28. The word to Thomas (and to us!) is most reassuring: “Jesus saith unto him, ‘Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed.’” v.29.

Thus, a new dispensation is dawning. The Sabbath is making way for “the first day of the week”. It is a day of the revelation of the risen Christ with His presence “in the midst” of His own with the concomitant result of an atmosphere of peace. In addition, there is a special blessing to those of us living today: “blessed are they that have not seen, and yet have believed”.

There was another new day dawning in 21.4: “when the morning was now come”. There was to be a further manifestation of Christ, to seven of His disciples (”shewed Himself ” occurs twice in v.1 and once in v.14). The dispensation of “the first day of the week” now in picture form gives way to the morning of Millennial manifestation. The night of toiling is over; the abundance of the supply as a result of the command of Christ to the previously reluctant animal kingdom is a ‘manifestation’ of the future delight of animate creation being subservient to its Sovereign. The willing ‘Waiter’, Lk.12.36,37, will be serving His own from His personal bountiful supply. He even credits them with the fish which He had put in their net: “Bring of the fish which ye have now caught” Jn.21.10. Relationships between Himself and His own, and among each other, will be warm, loving and intimate, permitting further manifestation of His glory. What a day is yet to dawn!

OUTLINE OF JOHN CHAPTER 20

The chapter will be looked at as follows, with the main focus on verses 19-23:

• Tabular contrasts between the two main sections of John chapter 20, viz. vv.1-18 and v.19ff
• The resurrection morning, vv.1-10 (This will be dealt with in “Notes to the Above Table”)
• The personal revelation to Mary Magdalene, vv.11-18
• The revelation to the ten disciples, vv.19-23: a new beginning; spiritual features marking a local assembly:

  • The importance of “the first day of the week” v.19a
  • The “evening” scene, v.19b
  • The separation from organised religion, v.19c: “the doors were shut”
  • The assembling of the disciples, v.19d: “the disciples were assembled”
  • The presence of Christ, v.19e: “came Jesus and stood in the midst”
  • The awareness of peace, v.19f: “Peace be unto you”
  • The fruit of Calvary’s suffering, v.20a: “He shewed unto them His hands and His side”
  • The presence of joy, v.20b: “Then were the disciples glad, when they saw the Lord”
  • The consecration to service, v.21: “as My Father hath sent Me, even so send I you”
  • The power for effective service is the Holy Spirit, v.22: “Receive ye the Holy Ghost”
  • The solemn responsibility of spreading the gospel, v.23: “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained”

• The revelation to Thomas and conclusion of the chapter, vv.24-32: “My Lord and my God” v.28

TABULAR CONTRASTS BETWEEN THE TWO MAIN SECTIONS OF JOHN CHAPTER 20, viz. vv.1-18 and v.19ff

The following series of contrasts in this chapter were first noted from public ministry by the late Albert Leckie. In fact, he mentioned some additional features. The list is, therefore, not comprehensive but does show an interesting variety and in particular focusses on the dramatic effect of the Lord’s resurrection.

Contrasts in the Chapter

NOTES TO THE ABOVE TABLE

There are several features worth noting from the above contrasts. The table indicates the marked differences between the two parts of the chapter. Some of these will be highlighted.

The Atmosphere

The early part of the chapter is one of anticipation, leading to surprise, disappointment, exhilaration and communication of joy. Mary Magdalene had known a great transformation in her life, Mk.16.9. To be released from seven demons must have been a dramatic and life-changing experience known only by a few. Her love for the Saviour, as we learn from this chapter, was equally unique. The language is quite dramatic: “The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre” v.1: “early”, “yet dark” and alone, at a sepulchre! She does not seem too surprised that the stone is taken away. However, having evidently looked in, she is surprised that the body is absent: “They have taken away the Lord out of the sepulchre, and we know not where they have laid Him” v.2.

The atmosphere becomes rather turbulent. On communicating her find, or, more accurately, her lack of a find, to Peter and John they make no delay in examining the situation for themselves. John looked, but Peter, with his usual impetuosity, “went into the sepulchre” v.6. They both saw the linen clothes lying but Peter additionally saw “the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself ” v.7. It appears that they both “saw, and believed … Then the disciples went away again unto their own home” vv.8,10. Their belief and movement are a little surprising, “for as yet they knew not the scripture, that He must rise again from the dead” v.9! The reference to believing, v.8, seems simply a confirmation that the body is no longer there, as Mary had reported.

The atmosphere in the upper room is altogether different to that at the tomb. There is no movement on the part of the disciples. However, there is fear and disquiet: not now an open tomb but closed doors; not now a loving follower unafraid of the dark but rather fearful disciples unaware where to turn. It is good to know that the Lord was prepared to meet the need of each!

The Angelic Ministry

Angelic ministry at the resurrection is very interesting. There are six direct references to the intervention of angels in the four Gospel accounts of the resurrection. These are found in Matt.28.2,5; Mk.16.5 (“a young man … clothed in a long white garment”); Lk.24.4 (“two men stood by them in shining garments”), 23 (“a vision of angels”: presumably a reference to v.4); Jn.20.12 (“two angels”). Thus, Matthew and Mark refer to one angel while Luke and John refer to two.

In every occurrence women are involved. Jn.20.12 is a particular case since it is the only time one woman is addressed and that by two angels. Mary Magdalene is evidently very special. The angelic positioning is also worth noting: “the one at the head, and the other at the feet, where the body of Jesus had lain”. Was their location to indicate the reality of the absent body? As yet the fact of the resurrection had not dawned on Mary. The interchange is most interesting: “And they say unto her, ‘Woman, why weepest thou?’ She saith unto them, ‘Because they have taken away my Lord, and I know not where they have laid Him.’” v.13. There is no alarm or fear on Mary’s part. She seems to take all in her stride. The question indicates that angels are not without emotion and are interested in the circumstances of believers. She seems to feel a willingness to confess a closer relationship to her Lord than she did with Peter and John, v.2: the rather impersonal “They have taken away the Lord” now becomes “they have taken away my Lord”.

The second part of the chapter from v.19 is altogether different to the above: no women, no Mary Magdalene in particular, no angels and no return to the tomb. The fearful disciples are behind closed doors.

The Revelation of Christ to His Own

Both parts of the chapter describe the appearance of the risen Christ to His devoted follower(s). In the first part He appears to Mary Magdalene on an individual basis. In the second part it is to ten apostles. These appearances are not sequential, in that there were other appearances between them. The following table³ gives a very helpful outline of the events and post- resurrection appearances of the Lord Jesus during the forty days from resurrection to ascension. While the exact chronology of events is not certain, if the details in the table are accepted, the appearance to the disciples on the evening of the first day of the week is the fifth appearance. This is certainly a possibility. However, there can be no doubt about the first, as Mk.16.9 affirms.

³ Walvoord John F. and Zuck Roy B. Eds. “The Bible Knowledge Commentary”. SP Publications Incorporated, 1983.

There was certainly a second appearance to “other women” (point 7 in the table above). This means that women not only had the priority in angelic appearances but also with the risen Christ Himself. Perhaps there is something tender about these facts, indicating the Lord’s understanding of the emotional need represented by these women. The push for public recognition and priority for the female sex has unfortunately done them a great disservice rather than enhancing their dignity. The appearance to the ten apostles will be dealt with in detail in the balance of the chapter.

THE PERSONAL REVELATION TO MARY MAGDALENE – vv.11- 18

The appearance of the Lord to Mary Magdalene, vv.11-18, is a gripping episode. Her broken heart and abundance of tears were perhaps the reason that when “she turned herself back [from looking into the tomb], and saw Jesus standing” she “knew not that it was Jesus” v.14. The disciples Peter and John had left the tomb and had gone to “their own home” v.10. Mary’s devotion was to be richly rewarded. The question asked by the angels is repeated with an addition: “Jesus saith unto her, ‘Woman, why weepest thou? Whom seekest thou?’” The response is quite staggering: “She, supposing Him to be the gardener, saith unto Him, ‘Sir, if Thou have borne Him hence, tell me where Thou hast laid Him, and I will take Him away.’” v.15. The strength of her heart’s love surpassed the physical capacity of her arms.

Two words were to transform the situation, one from Jesus and one from the weeping seeker: “Mary” and “Master”! “Jesus saith unto her, ‘Mary.’ She turned herself, and saith unto Him, ‘Rabboni;’ which is to say, Master” v.16. The repetition of her name was music to her ears. She had heard it before from these same lips, but how blessed to hear it now! Her Master is alive! She thought she would never see Him again! So, she would worship Him. She would hold Him. She would not let Him go. But “Jesus saith unto her, ‘Touch Me not [‘don’t go on holding Me here’]; for I am not yet ascended to My Father: but go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God.’” v.17. Note “My”, twice over, not ‘Our’: His relationship with the Father is altogether unique.

The revelation and commission from the risen Master are given in response to unparalleled devotion. The response was immediate: “Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her” v.18.

THE REVELATION TO THE TEN DISCIPLES – vv.19-23:

A NEW BEGINNING; SPIRITUAL FEATURES MARKING A LOCAL ASSEMBLY

Again, it should be acknowledged that the following outline was first heard in public ministry by our late esteemed brother Albert Leckie. His desire was to establish the Lord’s people on the absolute and abiding value of the local assembly, and the corresponding need for total affiliation and commitment to it.

The Importance of “the first day of the week” v.19a

The “first day of the week” is uniquely linked with the present dispensation of grace, as the Sabbath was with the previous dispensation. This seems

to be captured by Matthew’s account of the resurrection morning: “In the end of the sabbath, as it began to dawn toward the first day of the week” Matt.28.1. It has been suggested that the word for “sabbath” here is in the plural, which would confirm the previous conclusion. It is now evening on that day and J.N. Darby translates Jn.20.19a as “When therefore it was evening on that day, which was the first [day] of the week …”; see also v.1. Several interesting features are associated with it in the New Testament in relation to the spiritual features of a local assembly.

Day of Revelation of the Risen Christ

This has been indicated above in relation to Mary Magdalene, 20.11-18: angels (from heaven) did not satisfy her heart, nor the ‘gardener’: only the Lord! She concurred with the Psalmist: “Whom have I in heaven but Thee? And there is none upon earth that I desire beside Thee” Ps.73.25. The table above indicates further revelations: to the women on the way from the sepulchre, Matt.28.8-10; to Peter, Lk.24.34; 1Cor.15.5 (was this a private restoration, showing the features of the resurrected “great Shepherd of the sheep” Heb.13.20?); and to two on the road to Emmaus, Lk.24.13-32. Interestingly, they went back to the upper room: the experience in the home was not sufficient; they wanted to share their experience in fellowship with His own.

This brings the details of His revelation on this day to the evening scene, Jn.20.19-23. This was to the ten disciples, with Thomas absent. A number of important principles emerge, to be discussed below. A further revelation is given in this chapter on the following “first day of the week” to the eleven, with Thomas present, Jn.20.26-29. The importance of the revelations is clear. Are we enjoying the revelation given of Christ in His Word?

Day of Celebration of the Lord’s Supper

The first day of the week was the day when the disciples came together “to break bread”, to celebrate “The Lord’s Supper”. “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight” Acts 20.7. It seems clear that this was a weekly occurrence. Paul appears to have waited at Troas so that he could attend

this weekly meeting. There was no special gathering convened for the “Breaking of Bread” on an alternative day, even to accommodate the great apostle. It is sad that today there seem to be so many who are willing to miss this meeting for no good reason. Business and other arrangements are made for a Lord’s Day even though attendance is a direct command from the Lord: “this do in remembrance of Me” 1Cor.11.24. To miss this meeting is rank disobedience. Let us see to it that we maintain the day’s distinctiveness!

The significance of the day as a day of celebration is also seen in the Old Testament in the context of the Feasts of Jehovah in Leviticus chapter

23. The Feast of Firstfruits, a typical foreshadowing of the resurrection of Christ, took place on the morrow after the Sabbath: “and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it” Lev.23.11. In addition, there was the foreshadowing of the day of the formation of the Church as the Body of Christ based on the Baptism in the Spirit on the Day of Pentecost in Acts chapter 2: “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: even unto the morrow after the seventh sabbath shall ye number fifty days” Lev.23.15,16. This was to introduce the Feast of Weeks. There were of course exactly fifty days between the resurrection of the Lord Jesus and the birth of the Church, Acts chapter 2.

Day of Presentation of the Lord’s Offering

When Paul is writing to the saints at Corinth he is keen to guide them in their giving: “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come” 1Cor.16.2. This is an equal act of worship to the above details linked to the Breaking of Bread. The details here are interesting. The worship in the presentation of their material offering is seen to be regular, personal, reserved, proportionate and private.

The Evening Scene – v.19b

It was “at evening” of the first day of the week that the Lord appeared to His disciples. The character of the Church age seems to be encapsulated in the words “at evening”. The characteristics of an evening scene will

remain till the promise to the remnant will be fulfilled: “But unto you that fear My name shall the Sun of Righteousness arise with healing in His wings; and ye shall go forth, and grow up as calves of the stall” Mal.4.2. Meantime the darkness is likely to deepen, with evil features likely to increase: “And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil” Jn.3.19.

The apostle Paul recognised the circumstances through which believers of the Church age would pass: “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light” Rom.13.11,12. If “the night [was] far spent” in Paul’s day how much more so today, and much darker too! The apostle Peter was equally aware of the need for caution in the present in light of the future: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” 2Pet.1.19.

The message is clear from both apostles: circumstances around believers are not going to improve, and we have to “cast off the works of darkness” in relation to the present and “take heed, as unto a light that shineth in a dark place” in relation to the future. Assembly testimony will not become any easier. Devotion, commitment and separation are more necessary than ever.

The Separation from Organised Religion – v.19c

The reason for the doors being shut is revealing: “the doors were shut, where the disciples were assembled, for fear of the Jews”. It is not immediately clear why there was this fear. Presumably the thought was that having crucified the Leader they, the Jews, would turn their evil intentions to His followers. Their later dramatic lack of fear and their willingness to suffer for their “Lord and Master” are eloquent testimonies to the revolutionary change brought about by the resurrection and commission of the Lord Jesus.

In the context of the demonstration of the spiritual features of the assembly the lesson is clear. Judaism is now being left. Israel is to know partial blindness and to be set aside for a temporary period (now having lasted for around two thousand years), as Paul indicates in Romans: “For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in” Rom.11.25. The Church is altogether new. The trappings of Israel’s formal religion are all set aside: no national control, no more room for majestic edifices, vestments, incense, a formal priesthood (every believer is a priest), choirs (there is only one choir in the New Testament with a very special Conductor, Heb.2.12), instrumental music, sacrifices: the Lord is no longer there. The Church is not an extension of Judaism. Our place of worship is the Sanctuary, not “the sanctuary, a worldly one” Heb.9.1, J.N.D., but a heavenly one, Heb.8.2; Jn.4.23,24. Our altar is Calvary, Heb.13.10-16: “Let us therefore go forth unto Him without the camp, bearing His reproach” v.13.

The lesson is evident: the believer today should have no truck with the vast anti-God system which is ‘Christendom’ with all its denominational affiliations.

The Assembling of the Disciples – v.19d

The gathering together of disciples is another feature that marks the assembly today: “the disciples were assembled”. It is good when the church gathers together. In 1Corinthians chapters 11-14 the apostle is dealing with the public gatherings of the Lord’s people, as indicated by the term “come together”, a phrase first used in v.17 of 1Corinthians chapter 11, and employed a total of five times in that chapter, vv.17,18,20,33,34, and a further twice in chapter 14, vv.23,26. Chapters 11-14 could in fact be one public gathering of the assembly with attendance assumed: “the whole church be come together” 14.23. Indeed, in Heb.10.25 the exhortation is clear: “not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching”.

The language of Acts 2.42 is confirmatory: “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” To “continue stedfastly” means to attend assiduously all the exercises. Only in this way – “gathering together” – could the “fellowship” be maintained.

The Presence of Christ in the Midst – v.19e

What a difference this was to make: fearful disciples transformed into a militant force, counting themselves worthy to suffer for His sake! What a difference it should make today! We regularly quote Matt.18.20 as if it is a formula that will ensure His presence among us, irrespective of our condition. We seem to forget the tremendously demanding nature of the context encapsulating this verse. Verses 1-19 deal with the subject of humility in interpersonal relationships and vv.21-35 with the subject of unlimited forgiveness. Do we fully realise the demands of His presence in our midst? We should be sensitive about being late for a meeting to which the Lord has invited us. It will be felt keenly by fellow believers exhibiting the features of vv.1-19, as well as by the Lord “in the midst”. Any assembly that puts Matt.18.20 on its door as its basis of gathering is making great public demands on its members.

Thus, it is the Lord’s presence that makes the difference: not denominational titles, not a name on the door, not an address in a book. The risen Lord is the centre of gathering, the basis of the spiritual bond.

In the New Testament the Lord Jesus is seen “in the midst” in a number of different spheres and with a number of different outcomes. The references are Matt.18.20; Lk.2.46; 24.36; Jn.19.18; 20.19,26; Heb.2.12; Rev.1.13; 2.1; 5.6 (twice); 7.17. He is seen, for example, in the midst of His own, of teachers and doctors, of malefactors, of the throne in heaven and of the administrators in heaven. His presence, without exception, made a dramatic difference to every situation in which He was found. It still does so today.

It is interesting that the Lord entered the upper room while the “doors were shut”. There was no need for them to be opened for Him. This ability was a property of His resurrection body. The saints’ bodies will have similar properties in resurrection, as indicated in 1Cor. 15.42-44: “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.” There will be no barriers to the resurrected body at the Rapture.

The Awareness of Peace – v.19f

The presence of Christ and occupation with His Person always bring peace. This is asserted unequivocally in the Prophecy of Isaiah: “Thou wilt keep him in perfect peace [double peace], whose mind is stayed on Thee: because he trusteth in Thee” Isa.26.3. The pronouncement of peace on the disciples by the Lord Jesus is asserted on both occasions (twice in the first) when the Lord met with the disciples in John chapter 20: vv.19,21,26. He left the upper room with the same message of peace: “These things I have spoken unto you, that in Me ye might have peace” Jn.16.33. Evidently, adhering obediently to His message would result in peace. Perhaps the lack of such adherence is one reason why some of God’s people do not seem to be enjoying a settled peace.

Paul also gives us the recipe for a peace that passes all understanding: “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” Phil.4.6,7. Also, putting on the clothes of the new man in Col.3.10-14 will lead automatically to letting “the peace of God rule in [our] hearts, to the which also [we] are called in one body; and be ye thankful” v.15.

The Lord Jesus is preeminently qualified to “speak peace” Zech.9.10, because He has “made peace through the blood of His cross” Col.1.20. The resurrected Christ has just come from His unqualified victory at Calvary when He is here in John chapter 20 speaking peace to His own. Thankfully, the widespread dispeace of a troubled world embroiled in widespread conflict is going to know an era of peace, when the Lord Jesus establishes His Kingdom and reigns supreme as “The Prince of Peace” Isa.9.6,7, based on righteousness, Isa.32.1,17: “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever” v.17.

The Fruit of Calvary’s Suffering – v.20a

There would be no assembly apart from Calvary: “He shewed unto them His hands and His side”; only Calvary makes it all possible. Paul made this clear in his address to the Ephesian elders: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which He hath purchased with His own blood” Acts 20.28. The same idea is seen in Revelation chapter 21. John is given a vision of the Bride: “And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, ‘Come hither, I will shew thee the bride, the Lamb’s wife.’ And he carried me away in the Spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God” Rev.21.9,10.

In v.2 the Church in the eternal state is seen “prepared as a bride adorned for her husband”. In v.10, during the Millennium, she is seen as “the Lamb’s wife”. As the Bride she is seen as the object of Christ’s affection; as the Lamb’s wife she is seen as the fruit of Calvary’s suffering. Interestingly, in both cases she is seen as linked with the city: in v.2 “the holy city, new Jerusalem”, and in v.10 “that great city, the holy Jerusalem [‘the holy city Jerusalem’ J.N.D., R.V.]”. Thus, the city is “holy” in both cases and “new” v.2, in keeping with “a new heaven and a new earth” v.1. It is of course the same city that the Church occupies during the Millennium and the eternal state, but with the city occupying a different location in each case: in the former as a satellite city and in the latter as “with men” v.3, on the new earth.

The Presence of Joy – v.20b

The result and the language to describe it seem all but inevitable: “Then were the disciples glad, when they saw the Lord.” How could it have been otherwise: separation from organised religion, the presence of Christ, His breathing and pronouncing of peace, and the evidence of sacrifice (Calvary)? Happy is the assembly with a practical awareness of these features. Indeed, sacrifice and peace are intimately linked.

The Lord Jesus has been making demands on His disciples, Jn.15.10: “If ye keep My commandments, ye shall abide in My love; even as I have kept My Father’s commandments, and abide in His love.” The result of keeping His commandments is clearly articulated in the next verse: “These things have I spoken unto you, that My joy might remain in you, and that your joy might be full.” Sacrificial obedience leads to fulness of joy. The same idea is found in John’s First Epistle, 1Jn.1.4.

It is sad to reflect that the very opposite was the case in the Prophecy of Joel. Twice over we read that joy was absent. In the first case: “The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because [‘and’ E.S.V.] joy is withered away from the sons of men” Joel 1.12. In the second case: “Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God?” Joel 1.16. Why had joy “withered away”, and why had “joy and gladness” departed “from the house of our God”? Joel leaves us in no doubt: “The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn” Joel 1.9. No sacrifice, no worship, no joy! Let us focus on the first two and the third will be automatic.

The Consecration to Service – v.21

It is interesting that the risen Christ repeats His greeting and indeed His blessing of “peace” before He sends them forth in consecrated service: “Then said Jesus to them again, ‘Peace be unto you: as My Father hath sent Me, even so send I you.’” It is surely a powerful lesson that any who are going to preach peace to others must experience quietness and serenity in their own souls, evidencing a close relationship with God.

In addition, He is sending them forth in the consciousness of His own mission from the Father: “as my Father hath sent Me, even so send I you.” There is, however, a vital difference: the two words for “send” are different. The first is that of an apostle conscious of the importance of the mission; the second is emphasising the authority and subsequent control by the sender. An awareness of the initiative and control of the Sender is the highway to blessing. The absolute necessity of it is unequivocally asserted in Romans chapter 10. Here is the Divine order: “‘For whosoever shall call upon the name of the Lord shall be saved.’ How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, ‘How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!’” Rom.10.13-15. Observe the repetition of peace from Jn.20.21!

Note that people being “saved” begins by others being “sent” with beautiful feet and preaching “the gospel of peace”! How reminiscent of John chapter 20! Let us not miss the sevenfold order: beautiful feet, sent, preaching, hearing, believing, calling, saved. Perhaps we are guilty of emphasising the wrong end of the list? If the first six were in order would not the seventh be axiomatic?

The Lord Jesus uses similar language to Jn.20.21 in His ‘High Priestly prayer’ in John chapter 17: “As Thou hast sent Me into the world, even so have I also sent them into the world” Jn.17.18. Here again the Lord Jesus emphasises the Scriptural route to evangelistic “success”⁴. There is a most important principle lying on the surface of this prayer of the Lord Jesus. It culminates here in v.18. The development is as follows. His own are seen as being associated with “the world” in four perspectives:

• “out of the world” v.6, as to electing provision; cf. 15.19;
• “in the world” vv.11,12, as to physical location;
• “not of the world” vv.14,16, as to spiritual condition; cf. 15.19;
• sent “into the world” v.18, as to evangelical mission.
  

The above order is again altogether important. Those who are involved in evangelism must be manifestly different from the world. We do not become ‘like them to win them’. It is the very opposite: our distinctiveness is our strength. A casual approach is not in keeping with the dignity and grandeur of the message we proclaim. The world’s methods are not ours! We must not compromise with a value system based on worldly thinking: we are not to console by our life but to condemn, not arrogantly but axiomatically, by our unworldliness. The above details are expanded in the article referenced in footnote 4.

⁴ Banks William M. “The Scriptural Route to Evangelistic ‘Success’”. Precious Seed Magazine, Vol. 78, Issue 4, 2023.

The Power for Service is the Holy Spirit – v.22

If the risen Christ is going to send disciples into the world with His authority and under His control, He is going to give them the power for that service: “And when He had said this, He breathed on them, and saith unto them, ‘Receive ye the Holy Ghost’”. This is not the ‘baptism in the Spirit’ referred to elsewhere in the New Testament, for example, in 1Cor.12.13, and which took place on the Day of Pentecost, Acts 2.33. This is certainly anticipative of it. The abiding principle that is definitely indicated here is that effective service can only be undertaken in the power of the Spirit of God. The definite article before “Holy Ghost” should be omitted. Darby translates: “Receive [the] Holy Spirit”, with the definite article bracketed; so, it could simply be read as ‘Receive Holy Spirit’.

Here is the authentic, authoritative and anticipatory basis for all successful Divine service to be undertaken. It was so in a former dispensation as the prophetic word given to Zerubbabel avers: “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by My Spirit, saith the Lord of hosts” Zech.4.6. It was also demonstrated by the Godly Jacob centuries before, in the first mention of “oil” in the Scriptures, when “Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it” Gen.28.18. He was indicating in this ‘law of first mention’ that testimony for God, as seen in the “pillar”, and building for God, as seen in the “stone”, and the resulting rest of God, as seen in the “pillow”, can only be maintained in the power of the Spirit of God.

The Solemn Responsibility of Spreading the Gospel – v.23

The content of this verse has caused no small stir over the years: “whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” At first glance the apostolic band seems to be given amazing powers.

An article entitled “Priests and Penance” in the Trinitarian Bible Society “Quarterly Record”⁵ led to an article in the subsequent issue, in which the TBS questioned the validity of the Roman Catholic interpretation of this verse. The article stated, “Roman Catholic commentators make use of this verse to support their claim that the ‘priest’ has a judicial power to forgive sins and must therefore hear the confessions of the penitent. The truth is that our Lord never delegated to His disciples the power to forgive sins, but commanded them to proclaim the forgiveness of sins on the ground of His atoning sacrifice. He did not leave them in any doubt about this, but gave them a correct interpretation in His own words in Luke 24.46,47, ‘Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.’

⁵ Trinitarian Bible Society “Quarterly Record, Issues 407 and 408”. Accessed online.

“John 20.23 should be read and understood in the light of this passage, for in this way the disciples themselves understood the words. Thus in Acts 5.31,32, Peter points to Christ being exalted as Prince and Saviour to give repentance and forgiveness, and in Acts 13.38 Paul declares that through Christ ‘is preached unto you the forgiveness of sins’. Their task was to preach Christ as the One through Whom alone the truly repentant believer could be assured of the forgiveness of sins. They did not forgive sins, but they preached about forgiveness through Christ.

“It is true that ‘all Scripture is given by inspiration of God’ and that ‘Holy men of God spake as they were moved by the Holy Ghost’. It is equally true and everywhere apparent that the Holy Spirit inspired the prophets and evangelists to use forms of speech which were in common use and intelligible to their hearers. The Hebrew and Greek writers were familiar with an emphatic form of expression by which a person is said actually to do what in reality he declares shall be done [my highlight].”

A few examples were then given, sufficient to demonstrate how the first hearers and readers would have understood these forms of expression. These are found in Gen.41.13; Jer.1.10; Hos.6.5 and Isa.6.10. “By grammarians this form of expression is defined as ‘metonymy of the subject’, by which the subject is put for some circumstance pertaining to the subject. When affecting a verb, the action is put for the declaration concerning it, and a person is thus said to do what in reality he only declares shall be done.”⁶

A not dissimilar idea is found in Matt.16.19: “And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.” As has been pointed out, what Peter is doing representatively is in effect binding or loosing on earth what already has been bound or loosed in heaven. The same idea, albeit in a different context, is found in Matt.18.18: earth is following heaven in both cases.

⁶ Ibid.

Thus, in total there are eleven particulars in vv.19-23 of John chapter 20 which are marks of a spiritual assembly of the Lord’s people. It would be good to see them replicated today. There can be no doubt that if this were the case, assemblies would be powerful centres for the worship of God, the glory of the Lord Jesus and the salvation of sinners.

THE REVELATION TO THOMAS AND CONCLUSION OF THE CHAPTER – vv.24-32

The focus of this paragraph is on Thomas. Absent on resurrection day, v.24, he is present the following first day of the week, v.26. In His omniscience the Lord had been listening in to the disciples’ report and had heard Thomas’ expression of doubt. Again, miraculously the risen Christ appears “in the midst” of the eleven gathered disciples with a fresh message of peace, v.26. The invitation to Thomas to “be not faithless, but believing” v.27, elicits from him an exultant paean of worship: “My Lord and my God” v.28. It also resulted in a benediction for all subsequent believers and therefore for us: “Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed” v.29.

The last two verses of the chapter, vv.30,31, give an indication of the magnitude of the work and ministry of the Son of God and John’s purpose in writing: “And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name.”