And after eight days—i.e. after the Passover week was over, during which the disciples were pondering the new revelations of the Easter Day, and becoming more able to understand the meaning of a spiritual presence—to understand what the real "touching" of the risen Lord meant—again his disciples were within the same or a similar abode referred to in John 20:19.
Some have urged that this manifestation occurred in Galilee, whither the disciples had been directed to journey to receive the most convincing proofs of his power and presence. There is no evidence of this at all, and the form of expression corresponds so closely with the description of the conditions of the first meeting, that we cannot accept the suggestion of Olshausen and others.
Some have urged that this is the beginning of the celebration of the Resurrection-day—the sanctification of the first day of the week. Such a conclusion cannot be positively asserted. "Eight days" having fully elapsed might bring them to the evening of the second day of the second week.
The expression, "seven days," is unquestionably used for a week in the Old Testament, though Luke (Luke 9:28) seems to use the expression, "about eight days," for a well-known division of time, probably "from sabbath to sabbath;" and from the Jewish way of reckoning the beginning of a day on the sunset of the preceding day, we might reckon that, from the middle of the first Sunday to the evening of the second, the period would include parts of eight days.
There is nothing, therefore, to prevent the calculation of parts of eight days from the great events of Easter Day as a whole to the evening of the second Sunday. And though, as Meyer says, there is nothing indicative of any consecration of the first day of the week, it is obviously calculated to explain the custom which so rapidly sprang up in the Christian community.
Nor is it without interest that John, in the Apocalypse, described himself as receiving his first great vision on "the Lord's day." And Thomas was with them. He had not broken with the disciples, even if he could not accept their unanimous testimony.
He was now, at least, sharing their excitement, and perhaps their hope, and many in addition to the eleven disciples were striving to realize with them the new condition of things, even their common relation to an invisible and triumphant Lord.
The Gospel of Matthew and the undisputed portion of Mark 16:1-20. describe no appearance to the apostles in Jerusalem, and consequently the opponents of the Fourth Gospel have commented on the apostles' cowardly flight from Jerusalem, and on the unhistoric character of the two appearances to them in the metropolis.
The fact is that there is no indication of flight in the synoptists, and the Fourth Gospel throws light on the return to Galilee in John 21:1-25.. Matthew gives rather a summary of the appearances of forty days (Acts 1:3), in an event to which probably St.
Paul refers (1 Corinthians 15:6). When the doors had been shut, Jesus cometh, and stood in the midst, and said (once more, as he saw their natural perturbation; for do not men always shrink from manifestation of pure spirit or spiritual body?
), Peace be unto you (see notes on verses 19, 20). The repetition of the appearance at a similar hour and place confirmed and intensified their previous experience. If doubts had crept into any minds, the rectification of the first impression would be secured, and a Divine joy once more surcharge their minds.